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THE 



MYSTIC NUMBEES 



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/ or THE 

¥OED: 

OR, 

FIVE HUNDRED IMPORTANT THEOLOGICAL AND 
SCIENTIFIC QUESTIONS ANSWERED; 

ALSO, 

THE EXISTENCE OP THE MYSTIC NUMBERS, 

AS REVEALED IN THE SCIENCES OF GEOLOGY, BOTANY, 

CHEMISTRY, AND ANTHROPOLOGY. 



BY 

REV. L. A. ALFORD, D.D., LL.D., 

Author of " The Great Atonement Illustrated." 



' Understandest thou what thou Keadest ? "—Philip. 



/ 

LOGANSPORT, INC.: 
PUBLISHED BY L. A. ALFORD & SON. 

1870. 






;$+ 



Entered according to Act of Congress, in the year 1870, by 

REV. L. A. ALFORD, 

In the Clerk's Office of the District Court of the United States, for 
the Southern District of Ohio. 



STEREOTYPED AT THE 

TRAKKLIN TYPE FOUNDRY, 

CINCINNATI. 



INSCRIBED. 



To Prof. J. Buchanan, M. D., President of the University of Penn- 
sylvania; Rev. II. G. Weston, D. D., President of the Crozer Theo- 
logical Institute, Chester, Pa.; and to the Board of Regents of the 
American University, Philadelphia, Pa., this work is most respect- 
fully dedicated. 

The author would also recognize his indebtedness to the Rev. S. 
Tucker, D. D., and Hon. II. P. Biddle, of Logansport : Rev. H. 
Smith, Indianapolis ; Rev. L. Church and Dr. R. C. Blackall, Chi- 
cago. 111. ; Rev. F. Remmington, Cleveland, 0. ; Rev. T. Allen, 
Dayton, 0. ; Rev. J. B. Olcott, Cincinnati, 0.; and Rev. Dr. Row- 
den, for kind sympathy and words of cheer. 

To the best of his ability, he has desired to answer, in an easy 
and familiar manner, and in the shortest possible compass of lan- 
guage, the many perplexing questions that arise in Sabbath 
Schools, Bible-Classes, Pulpit Discourse's, and in Science; and to 
so blend and intertwine the whole around the golden-threaded 
Seven as to obviously show its occult nature. To secure this end, 
the above brethren have lent a helping hand, and to their memory 

is this work inscribed by the 

AUTHOR. 



INTRODUCTION. 



That the Mystic Numbers of the Holy Bible have an 
allusion few will deny, but to what they allude is a 
question that* has taxed the minds of the greatest Schol- 
ars, Theologians, and Geologists from the remotest rec- 
ords of history to the present time. 

Upon the supposition that the number seven referred 
to time, and that the seven days in the week corre- 
sponded to seven thousand years, and that, as in six 
days God made the heavens and the earth, and rested 
on the seventh, so six thousand years should complete 
the probation of man, and on the seventh, the Millennial 
glory must commence, all the delusions of 1843 and 
subsequent periods have had their origin. 

Notwithstanding this error in reference to the second 
coming of our Saviour and the close of time, the Mystic 
Numbers remain ; their history commences with Creation 
and follows through every dispensation and administra- 
tion to the close of the Sacred history — from Genesis to 
Revelation. In this discussion we will endeavor to 
show that the number seven does not allude to time, or 
its duration, but still it has an allusion. 

(v) 



VI INTRODUCTION. 

The Mystic Number Seven, by its strange relations to 
matter and to man, lias led to the wildest specula- 
tions and the most astonishing theological absurdities. 
Peichaed, perhaps the greatest writer on ethnology, 
gathers all his conclusions from the mystical seven. He 
thus analytically divides the human skull, and draws his 
conclusions of races therefrom, viz. : First, the Iranian, 
from Iran, the primeval Persian or Arian race, em- 
bracing the Caucasian, with portions of the Asiatic and 
African nations. Second, the Turanian or Mongo- 
lian. Third, the American, including the Esquimaux. 
Fourth, the Hottentot and Bushman. Fifth, the Negro. 
Sixth, the Papuan, or wooly-haired Polynesian. And, 
seventh, the Australian. 

Thus the different races have been distinguished by 
the formation of the cranium to seven different molds. 

The earth, by Mr. Hugh Miller, has been geologi- 
cally divided into seven different strata, and it is a 
fact worthy of notice, that there are seven channels to 
the intellectual mind, viz. : Two nostrils, two eyes, two 
ears, and the organs of speech. 

Science, Nature, Man, is, indeed, robed in the Mystic 
Numbers of the Word. 



CONTENTS. 



CHAPTER I. 

TAGE 

Theology— The Seven Attributes of God — Creation 9 

CHAPTER II. 

The Six Days' Work Continued — Seven Properties of the At- 
mosphere — Clouds— Toues of Music 24 

CHAPTER III. 

The Third Day's Work— Holiness the Creator— The Shrub— The 
Seven Properties of the Tree — Of Water 33 

CHAPTER IV. 
The Sun— Truth's Work— The Centrifugal and Centripetal Forces. 39 

CHAPTER V. 
Animal Life in the Sea— Life's Work — The Fowls of Heaven 43 

CHAPTER VI. 

Creeping Things — Beasts— Mercy's Work — Love — Man 47 

CHAPTER VII. 
Attributes Given to Man — A Moral Being — Their Connection 
to the Senses 57 

CHAPTER VIII. 
Law of Life — Murder — Senses Totally Depraved — Attributes 
Accessible to the Spirit 02 

CHAPTER IX. 
Plan of Redemption— New Birth— The Holy Spirit 70 

CHAPTER X. 

Man Before the Fall — Powers — Dominion 85 

(vii) 



Till CONTENTS. 

CHAPTER XL 

PAGB 

First Dispensation — Man's Work — Cain's Wife — Relics of the 
First Dispensation 90 

CHAPTER XII. 
Thebes — El Kanark — Eden — Marriage — Relics of Man 109 

CHAPTER XIII. 

God's Purpose of Grace — Covenant — The Parties — Garden of 

Eden Planted— Why ? 134 

CHAPTER XIV. 
Second Dispensation — Sons of God — Book of Revelation 143 

CHAPTER XV. 
Covenant with Noah — Book of Job — The Two Witnesses — Baby- 
lon the Great— Vials of Wrath— The Great Battle 171 

CHAPTER XVI. 

Duration of the Battle of Babylon — Its Fall — The Ark — Noah's 
Depravity — Effect of Strong Drink 196 

CHAPTER XVII. 
Moral Law — Decalogue — Ceremonial Law — Polygamy 226 

CHAPTER XVIII. 

Change of Dispensation — Christ — Three Witnesses — Election.... 250 

CHAPTER XIX. 
One Mediator — Satan's Work Destroyed — Lord's Supper 271 

CHAPTER XX. 
Seven Primitive Elements — Crystallography — Elements and 
Attributes — Seven Liberal Arts and Sciences 297 

CHAPTER XXI. 
Anthropology — Man's Will — Life — Death — Resurrection 317 

CHAPTER XXII. 
Channels of Glory — The Two Memories — Repentance — Faith 334 

CHAPTER XXIII. 

Geology — Adam in Eden — How Long — Portals of Glory— Inos- 
culation of Attributes and Senses — Millennium — Acceptance 
of the Saints in Glory — Recognition 365 



THE 



MYSTIC NUMBERS OF THE WORD. 



PART I-CREATION. 



CHAPTER I. 



What is Theology? — How Divided? — What aee 
Attributes? — Who made the World? — How? — 
Three in One — Is God Divisible? — The Seven 
Spirits op God — Their Work — The Length op the 
Days of Creation — Each Attribute in its separate 
Work — The Seven Colors of Light — How many 
kinds of Light? — How are Attributes distin- 
guished? — Light self-progressive — The Sun's 
Light. 



UESTION. What is Theology? 
Ans. Divinity. The unfolding 
of the Creator in his works, char- 
acter, and attributes. 

Q. What are His works? 
A. The world and its surround- 
ings — the sun, moon, and stars, 
and Man, the governor of all living- 
creatures, and the grand object of 
God's special care. 

(9) 




10 MYSTIC NUMBERS 

Q. How is Theology divided ? • 

A. Into revealed and unrepealed; or into nat- 
ural and revealed theology. 

Q. What is natural theology? 

A. Natural theology pertains to the probable 
cause of all that we behold — the Author or 
Maker, as only known by the majesty, grandeur, 
and power revealed in the motions of the 
heavenly bodies, and in the conceptions and 
aspirations of our intellectual powers. 

Q. What is revealed theology ? 

A. The Holy Scriptures, wherein God's per- 
son and attributes are unfolded. 

Q. What are attributes? 

A. They are acting -mental properties, upon 
which the conception of a moral action is pred- 
icated. 

Q. Who made the world ? 

A. God. 

Q. How? 

A. Not by an agency, nor by any delegated 
power, but by himself alone. 

Q. How does revealed theology represent 
him to us ? 

A. By the association of the Father, the Son, 
and the Holy Ghost, or Holy Spirit. 

Q. How can we comprehend three in one — 
only one, yet three? 

A. By every pebble on the sea-shore, by ever} T 
rock on the mountain side, and by every orb in 
the expanse of heaven ; each and all inhere in 



OF THE WORD. 11 

the Mystical Number three, and in their enti- 
ties unfold to man the unity of Deity. 

Q. How so ? 

A. The rock is a triplicity, three in one, and 
yet but one, there being in its composition sub- 
stance, cohesion, and gravity. These are easily 
comprehended by the human mind, and as no 
substance can be devoid, or divested of these 
properties, no one need doubt their application 
to Jehovah, who said: "Let us make man." 

Q. Is God divisible ? can He be divided ? 

A. Not in entity, but by association He is infin- 
itely so. He can personify whatever he chooses, 
and His Creative Spirit pervades all His works, 
and superintends all the vast surroundings of 
His Throne. His works, as revealed to us, show 
Him in His triplicity. First, as the infinite 
center and stability of all things visible and in- 
visible, the pillar of eternal strength, the un- 
changing God ; Secondly, as the Creator of all 
things ; and, Thirdly, as the Redeemer of a sin- 
ruined world. 

Q. Who of the Three, that bear record in 
heaven, made the world and its surroundings ? 

A. The Holy Spirit, or the Seven Spirits, or 
attributes of God. 

Q. What are these Seven Eyes — these Seven 
Spirits — these Seven attributes — the Holy 
Ghost? 

A. They are Light, Life, Holiness, Justice, 
Mercy, Truth, and Love. 



/ 



12 MYSTIC NUMBERS 

Or, as arranged in their creative work, are 
Light, Justice, Holiness, Truth, Life, Mercy, and 
Love — the "Seven Spirits of God." 

Q. How do we understand that the Spirit of 
God made the world and its forces ? 

A. By revealed theology. Gen. i: 2: "And 
the Spirit of God moved upon the face of the 
waters." 

If then the Spirit of God, which is the Holy 
Spirit, displaced the vapor of the chaotic world 
and began its present arrangement, with a design 
to adapt it to the uses of man, we see no good 
reason to doubt that the Holy Spirit continued 
the work and finished it. 

We find that the Holy Spirit became the re- 
prover of the world immediately after the fall of 
man, for God declares: "My Spirit shall not 
always strive with man." 

Thence we learn that God's Spirit not only 
made the world, but became the moral luminary 
to all responsible creatures, and began its work, 
or revealed its work, of striving with man, as 
recorded in Gen. vi: 3. 

Here we have the first and second reference 
to the Spirit of God. One in Creation, the other 
in Redemption: the first shows the Spirit's power 
in fashioning the earth for man ; the second re- 
veals the Spirit, as a reprover of the world, in 
man. 

Q. How did the world appear at the announce- 
ment of Creation ? 



OF THE WORD. 13 

A. Chaotic — without form and void; perhaps 
surrounded by vapor, or covered with water. 

Q. What was the personified nature of the first 
attribute, or Spirit of God, revealed in Creation? 

A. Light. His work was to create light for 
all coming ages, and to so arrange that light, 
that the seven colors should be embraced in its 
matter, and that the flames of light thus created 
should be self-luminous and perpetual. 

Thus the light created is supposed to be in- 
candescent burning hydrogen in its essence, yet 
tempered by the atmosphere to the wants of 
those for whom the light was made. "And God 
said, Let there be light, and there was light." 

The London Astronomer, in examining some 
of the photographs, taken by Dr. Zollner dur- 
ing the great eclipse, representing the "colored 
prominences " in the solar atmosphere, thus 
records his amazement : 

" Here," he says, "is a vast cone-shaped flame, 
with a mushroom-shaped head of enormous pro- 
portions, the whole object standing 16,000 or 
17,000 miles from the sun's surface. In the cone 
figure we see the uprush of lately imprisoned 
gases, in the outspreading head the sudden 
diminution of pressure as these gases reach the 
rarer upper atmosphere. But turn from this 
object to a series of six pictures placed beside it, 
and we see the solar forces in action. First, 
there is a vast flame, some 18,000 miles high, 
bowed toward the right, as though some fierce 



14 MYSTIC NUMBERS 

wind were blowing upon it. It extends in this 
direction some four or five thousand miles. The 
next picture represents the same object ten 
minutes later. The figure of the prominence 
has wholly changed. It is now a globe-shaped 
mass, standing on a narrow stalk of light above 
a. row of flame hillocks. It is bowed toward the 
left, so that in those short minutes the whole 
mass of the flames has swept thousands of miles 
away from its former position. Only two minutes 
later, and again a complete change of appearance. 
The stalk and the flame hillocks have vanished, 
and the globe-shaped mass has become elongated. 
Three minutes later, the shape of the promi- 
nence has altered so completely that one can 
hardly recognize it for the same. The star is 
again visible, but the upper mass is bowed down 
on the right, so that the whole figure resembles 
a gigantic A, without the cross bar, and with the 
down stroke abnormally thick. This great A is 
some twenty thousand miles in height, and the 
whole mass of our earth might be bowled be- 
tween its legs without touching them ! Four 
minutes pass, and again the figure has changed. 
The flame hillocks re-appear, the clown stroke 
of the A begins to raise itself from the sun's 
surface. Lastly, after yet another interval of 
four minutes, the figure of the prominence has 
lost all resemblance to an A, and may now be 
likened to a camel's head looking toward the 
right. The whole series of changes has occupied 



OF THE WOBD. 15 

but twenty-three minutes, yet the flame ex- 
ceeded our earth in volume tenfold at the least." 

The same writer begs those who consider this 
subject to bear in mind the enormous size of 
the sun ; so great, that if he were represented 
by a globe two feet in diameter, the earth would 
appear no larger than a cherry stone. 

Q. Do we understand the days of Creation to , 
each have been of twenty-four hours' duration, 
or periods of time ? 

A. Periods, or epochs of time. 

Q. How many years constituted a cycle of 
Creation — a period — a day? 

A. Probably a thousand years. 

Q. Why so? 

A. Because it would have taken that length 
of time for light to be transmitted to all the orbs 
and worlds in the expanse of the solar system, 
and reveal them on earth, even allowing light 
to travel with its almost incomprehensible ve- 
locity. 

Q. How did the attribute, Light, accomplish 
this object? 

A. By forming an imponderable body of a 
radiating quality, and. suspending the same in 
mid-heaven, till other attributes had finished 
their work. 

Q. Could an attribute of God create matter? 

A. The matter of the earth was already in 
existence, and called chaotic in its relation to 
the wants of a being shortly to be created. 



16 MYSTIC NUMBERS 

Q. But how could an attribute form light, air, 
fire, or water ? 

A. Just as easy as the sense of sight can meas- 
ure distances. We need not pace off the num- 
ber of steps from one object to another before 
we can tell the distance, for we measure it by 
the eye ; hence the eye can measure heights, the 
size of substances, and distances. Is not this, 
then, as strange as that an attribute of God 
should arrange the light for the eye, so that it 
could be in possession of a power without which 
the eye would be useless ? 

The sense of sight is also a property of the 
body, and an attribute is a property of Deity; 
then what the eye does the man does, and what 
an attribute of God does is done by His sover- 
eign will. 

Q. Was this attribute conducive only in bring- 
ing to view earthly and heavenly objects, or did 
it occupy a higher and nobler position, bringing 
to view the ever-blessed God? 

A. It is an attribute of God, hence it is no 
delegated power, but is God ; therefore it brings 
Him to our comprehension. 

Q. How many kinds of light are there in the 
natural world ? 

A. Seven. This mystical number reveals 
itself in the Creative work of all the attributes, 
and indeed tends to the solution of the otherwise 
hidden problems of Theology by its intrinsic 
qualities. 



OF THE WORD. 17 

It gives, in its peerless rays, the seven pris- 
matic colors, viz : Violet, Indigo, Blue, Green, 
Yellow, Orange, and Red. Each of these again 
exhibit seven varieties, which, in respect to their 
gradations, are entirely equal and alike. 

Still farther, the objects from which positive 
and reflective light appear, are also read by the 
septenary number, which are, Positive, or solar 
light ; Reflex, or borrowed light ; Electric, or 
polar light; Combustion, or fire light; Decom- 
position light, as seen in decayed or rotten wood ; 
Chemical light, or phosphoretic ; and Living 
light, as seen in the fire-fly or glow-worm. 
Thus we readily discover the wonderful har- 
mony in God's creative works, even by the power 
of a single attribute; and indeed when the works 
of all his attributes reveal themselves to our 
astonished vision, we shall more clearly under- 
stand this fact, that all the works of God are 
perfect harmonies, as are seen in the interming- 
ling of the rays of the rainbow or in the per- 
fect harmony of the colors upon the grasses, and 
upon the feathered songsters, and upon the fishes, 
and upon the beasts. 

Q. Are all the attributes of God complete har- 
monies ? 

A. They are transcendently so. Light is not 
in any way antagonistical to Life ; but Life is 
aided by it, uses it, and could not perform the 
offices assigned to it unless it had this power 
by which it is illuminated. 
2 



18 MYSTrC NUMBERS 

Light and Life are in perfect harmony with 
Holiness ; and Life, Light, and Holiness, are in 
perfect unison with Justice, with Truth, with 
Love, and Mercy. 

So all these attributes harmonize together, 
aiding, assisting, and helping each other, and 
can not act in contradistinction or in opposition. 

These are the Primitive Attributes, all others 
that we call attributes are only derivatives. 
From Light comes Knowledge, Intelligence, Per- 
ception, etc. From Life comes Power, Majesty, 
Purpose. From Love comes Affection, Tender- 
ness, Peace, Joy, Hope. From Mercy comes 
Compassion, Pity, Forbearance, Long Suffering, 
Faith, Charity. From Justice comes Equity, 
Honor, and Righteousness. From Holiness comes 
Innocence, Purity, Piety. From Truth comes 
Decision, Infallibility, Unchangeableness, Au- 
thority. 

All these attributes combined is Wisdom. 

Q. With what does the attribute, Light, most 
harmonize ? 

A. With Justice. 

Q. Why with Justice ? 

A. Because the attribute, Justice, made the 
firmament and adjusted it to the rays of light. 

Q. Did the sun at first become the source of 
light ? 

A. It does not so appear, for the fourth attri- 
bute established the sun, and moon, and stars, 
as the bearers of Light. 



OF THE WORD. 19 

Q. Are celestial bodies illuminated by the 
same attribute as are bodies terrestrial? 

A. Most assuredly. God is the author of all 
light, and bestows it alike throughout all the 
realms of boundless space, as the Apostle hath 
said: "There are celestial bodies, and bodies 
terrestrial ; the glory of the celestial is one, and 
the glory of the terrestrial is another." So it 
may be said of the light that illuminates the 
unseen worlds : its glory here may differ from 
the glory of the Celestial City, still the same 
attribute shines at the throne of God as the cre- 
ated light shines upon the world. 
/ Q. Why did Jehovah pronounce the work of 
each day "good" at the close of its labors? 

A: Because the harmonies of each day's labor 
must be recognized before the innumerable hosts 
of heaven. 

*Q. How are attributes distinguished from 
powers, faculties, or passions ? 

A. By being self-progressive and reproducing. 

Q. Is wisdom, then, an attribute of God ? 

A. It is not ; because it is the decision or re- 
sultant of all the attributes, and is infallible. 
* Wisdom could not exist were it not that each 
attribute of God concurs in all decisions. To 
illustrate : if we were called upon to decide a cer- 
tain case, in which human life was concerned, it 
would become importantly necessary, in giving 
a wise decision, that we should understand the 
nature of the crime from every possible stand- 



20 MYSTIC NUMBEES 

point, lest we should be guilty of too much leni- 
ency or severity. In order to do this we must 
have mercy, tempered with justice, that we by 
our decisions show our wisdom. - How much 
more of Deity, in whose hand is the sword or 
the pardon, the death or the life of the soul, the 
day of eternal glory or the night of eternal 
despair. 

Wisdom, then, must be the embodiment of 
all God's attributes, and not in itself, a single 
point of observation, as it requires the active 
testimony of Light, Life, Holiness, Justice, 
Mercy, Love, and Truth to establish infinite and 
infallible wisdom. Hence the wisdom of God can 
not be an attribute, but a decision from them all. 

Q. Is not the action of a single attribute of 
God infallible? 

Certainly, in its single capacity, but it would 
not do to say that Light is an infallible attribute 
of Justice, but both are perfect in themselves. 
Wisdom, being the decision of all the attributes, 
can not be self-progressive or reproducing. The 
wise man hath said : "Wisdom hath builded her 
house, she hath hewn out her seven pillars." 
Prov. ix: 1. Then the building of God's wis- 
dom is surrounded by the seven pillars of God's 
eternal attributes. 

Q. Is not %>ower, then, an attribute of God? 

A. By no means, for life is the grand center 
of voluntary power, neither could power produce 
power, nor is power self-progressive. 



OF THE WORD. 21 

Lot us illustrate the idea of power being an 
attribute. Here is a powerful engine, it has 
great power; then, if the logic of power being an 
attribute is correct, it has a great attribute. But 
was it not the attribute, Life, that gave power 
to the engine ? Did not the living man give it 
^ts form, condense its steam, apply the machin- 
ery, as well as make the engine entire ? If this 
be true, power is not an attribute, but simply the 
result of an attribute — the work of a man. 

So in God's economy, nothing has voluntary 
power but that in which He has placed the attri- 
bute, Life ; and to the Life of God is alone due 
the honor of infinite Power. 

Knowledge, also, being derived from the attri- 
butes, can not become an attribute, more than 
the power of the engine becomes an attribute, 
because the machine was the work of a man. 

Knowledge is the summing up of the testi- 
mony; wisdom, the justness and necessity of the 
decision. 

Q. Is Light self-progressive ? 

A. Certainly; because it is not only inexhaust- 
ive, but eternal. The French party, who made 
many discoveries at the time of the great eclipse, 
August 18, 1868, under the guidance of the 
great astronomer, Sir M. Jassen, made the 
following report in reference to light : " The 
first glance of the red flames, through the Spec- 
troscope, showed that when their light was 
analyzed by the prism, instead of forming a con- 






22 MYSTIC NUMBERS 

tinuous series of the seven prismatic colors, with 
which all are so familiar, it formed only a collec- 
tion of bright lines, separated by wide, dark 
spaces. The question was settled. The flames 
were self-luminous and gaseous." If self-lumi- 
nous, they must be self-progressive. So that when 
the sun, and the moon, and the stars are ren- 
dered opaque by the withdrawal of the light now 
surrounding the sun as a wave-dashing ocean, 
many thousand miles in depth, the self-progress- 
ive and incomprehensible volume of light will 
not diminish in brilliancy, for " God is Light, 
and in Him is no darkness at all." 

Prof. M. Jassen remarks : '' The entire sun is 
surrounded by an atmosphere of incandescent 
hydrogen, a thousand miles deep ; the flames are 
elevated portions of this atmosphere, an ocean 
of fire, with waves many thousand miles in 
height." In beholding this light the Apostle 
remarked: "Our God is a consuming fire." 

Q. What brought out the attributes of Deity 
in the development of their excellence ? 

A. The plan of human redemption, through 
which God designed to unfold to all sentient in- 
telligences, and through the vast cycles of eter- 
nity, the excellences of His incomprehensible 
nature, that He might be the Supreme object of 
Love. 

Q. Had the attribute, Light, any thing to do 
with the plan of redemption ? 

A. Every thing. The world was only illumi- 



OF THE WORD. 23 

nated by a substance of imponderable burning 
hydrogen, in the infinitely heated, incandescent 
state; while the attribute itself, incomprehen- 
sibly more brilliant, became the moral luminary 
of the world, and now "lighteth every man that 
cometh into the world." 

By this light of the attribute only we get our 
impress of the Eternal God, "for no man can 
see God and live." This attribute, then, dimin- 
ishes the overwhelming brilliancy of the throne 
of God by its reflex light, as taken from the 
plan of redemption, till we can say in the sim- 
plicity of a -child: "Our Father, who art in 
heaven." 

Q. How does light reproduce light ? 

A. By reflection. The light of the attribute 
of God upon the human soul dissipates the dark- 
ness, and brings " life and immortality to light," 
and this reflex light in the soul mirrors itself 
in the soul of another, till it can truly be said of 
the Church of God : "Ye are the light of the 
world." 







-e-^K w} r 


sSBB 


B)\v''* 


^JKl 



CHAPTER II. 



The Work of the Attribute, Justice — The Forma- 
tion op the Atmosphere — The Water— The Clouds 
— The Seven Properties op the Atmosphere — The 
Seven Harmonious Attributes — The Seven Tones 
in Music — The Language op Music — Man's Seven 
Attributes — Instrumental Music — The Height 
of the Atmosphere — Seven Kinds of Clouds — The 
Vastness of this Day's Work. 



UESTIOK What Attribute per- 
formed the second day's labor in the 
process of Creation ? 
Ans. Justice. 

Q. Why was he the second day's 
laborer ? 

A. Because, to construct the At- 
mosphere in perfect adaptation to 
the wants of man — to balance the 
clouds in mid-heaven — to vitalize the waters in 
all their relations to animated life — to give the 
life power to all waters, both fresh and salt ; and 
in all this labor harmonize every department 
with the attribute, Light, required one of the 
(24) 




MYSTIC NUMBERS OF THE WORD. 25 

noblest as well as one of the most perfect attri- 
butes of God. 

Q.. How did Justice arrange the firmament? 

A. By condensing the mist, and gathering it 
into a mysterious vessel, called the cloud ; and 
causing this to ride upon the atmosphere, carry- 
ing its millions of tons of water, and gently dis- 
tributing the same upon the earth, to prepare 
the aerial ocean for the rays of light, to adapt it 
to all the variety of colors, and to give to the 
atmosphere the undulating harmony of sound. 

Q. But do we not read that Christ made all 
things ''visible and invisible, and that by Him 
all things consist? " 

A. Most assuredly, and this is just what we 
are proving beyond a doubt, for by "faith the 
worlds were made." "By the word of the Lord 
were the heavens made and all the host of them 
by the breath of his mouth." Ps. xxxiii : 6. Hence 
we see that God made the heavens and the earth ; 
the " breath " (mind) " of the Lord made the host 
of them;" and the Eternal Archetype - the 
Mediator — made the heavens. So we see that 
the Seven Attributes, or Spirits of God, is God ; 
the Archetypal Jehovah is God ; and the Eter- 
nal, " I Am that I Am," is God ; and these are 
the only one living and true God. 

Q. What are the properties of the atmos- 
phere ? 

A. The atmosphere also embraces the Sep- 
tenary number, and is composed of Nitrogen, 









26 MYSTIC NUMBERS 

Oxygen, Carbon, Hydrogen, Electricity, Impen- 
etrability, and Density — Seven. It is also sus- 
ceptible of seven other divisions, viz : Refracti- 
bility, Ponderability, Compressibility, Dilatabil- 
ity, Decomposition, and the agent of Combustion, 
and of the Harmonies of Sound. 

Q. To what does all this mystical Seven al- 
lude ? 

A. To the Holy Spirit — the Seven Spirits of 
God — the Comforter — the attributes, who made, 
or fashioned, the earth for the abode of man, the 
climax of the Creation of God. 

Q. How are the harmonies of Music explained ? 

A. By the Seven Attributes. These are har- 
monies in the mind of Deity, and in all their 
associations are harmonies in Creation; and as 
there can be but seven tones in music, so there 
can be but seven attributes of the Spirit. 

Q. What special harmonies do we see in the 
attributes ? 

A. The most beautiful that the human mind 
can conceive. Here is Love and Mercy ; what 
can harmonize better ? Not even a fifth 'can 
have a sweeter tone or a more perfect harmony. 
Holiness and Justice are also perfect harmonies, 
as are also Light and Life. And, that man 
might freely converse with his Creator, it be- 
came necessary that the atmosphere should 
accord to these attributes, that music might be- 
come praise and deA'otion, and thus be accepted 
of God. 



OF THE WORD. 27 

Here is an object that is surprisingly lovely : 
now, if that lovely creature should be destitute 
of the attribute, Mercy ; had no compassion, no 
forbearance, no sympathy, its loveliness would 
deteriorate just in proportion to its want of the 
outflowing streams originating in the fountain 
of Mercy. The harmonies of these two attri- 
butes are so interchangeable that we say, that 
that which is lovely is also merciful, and that 
which is merciful is also lovely. 

So we may say of Holiness and Justice ; they 
perfectly intermingle. with each other, and can 
never create a discord, for they are indissolubly 
united. 

Q. Then the laws that govern vocal and in- 
strumental sound are unalterably fixed in the 
formation of the atmosphere ? 

A. So it would appear from the fact that 
wherever the atmosphere exists the harmonies 
of sound also exist, and move its properties in 
every possible direction, conveying a pleasurable 
sensation wherever the affinities of sound are 
harmonized, or where tones in harmony are 
uttered. 

Q. Is every tone in music, then, a harmony ? 

A. Not if isolated and alone, but when simul- 
taneously sounded with certain other tones, they 
are unalterably so. 

Q. Then all concords are the result of these 
harmonies ? 

A. Perfectly so, for in the scale of music there 



n/ 



28 MYSTIC NUMBERS 

are five full tones, and two semi-tones, or 
half tones ; so in the attributes there are those 
that are easily separated by the natural mind, 
as Holiness and Truth, which can readily be un- 
derstood in their separate capacity ; but when 
we attempt to disengage Mercy and Love, we 
find a connection not unlike a semi-tone ; and so 
on in all their relations ; and when some skill- 
ful lover of the art of Music shall examine this 
subject in this light, his investigations will 
abundantly establish this theory. 

Q. How could this peculiar relation of the at- 
mosphere to the seven tones in music be devel- 
oped? 

A. Only by the creation of Man, in whom are 
all the attributes essential to its development. 

Q. Then the harmonies of sound extend from 
heaven to earth, and thereby cause our songs of 
praise to be heard in heaven above ? 

A. So it would appear when our natures are 
restored by the operation of the Holy Spirit, for 
it is equally true that we can not sing to the 
praise of God without the "Spirit helpeth our 
infirmities," as it is true that we can not pray 
as we ought. The polyphony of the attributes 
is the cause of the polyphony of sound, and, like 
a stringed musical instrument, whose strings 
are in harmony with five thousand other instru- 
ments of similar kind, the operator need only 
cause one single string to vibrate, and the whole 
five thousand will vibrate with it ; so the oper- 



OF THE WORD. 29 

ator, which is the Seven Spirits of God, need 
only touch the harmonious chord in the human 
soul to create praise in heaven. The Apostle 
even declares that " our conversation is in 
heaven," and surely our prayers could never be 
answered if not heard in heaven. 

Q. Is the language of music, then, a universal 
language that can not be altered or changed ? 

A. Emphatically so ; and to meet all its vari- 
ous harmonies, God has been pleased to incor- 
porate in our spiritual natures the divisible seven, 
so that we can divide ourselves into seven parts, 
that is, we can understandingly play five parts, 
keep the time or till the bellows with the foot, 
and sing a part of the music or the words of the 
hymn or song; but we can not go beyond the 
number seven. 

The power of this mystical number, in its di- 
visibility, is more clearly seen in our relation to 
music than in any other relation. A man may 
so school himself as to carry on a conversation 
with another party and write a letter at the 
same time, but could not write letters with even 
both hands at the same time and converse ; but 
he can play five parts on a musical instrument 
and converse quite understandingly at the same 
time, only because of the attributes. 

Q. What relation do the rays of light sustain 
to the atmosphere ? 

A. Many and wonderful. All illumination, 
all the vivifying and vitalizing influence of heat, 






30 MYSTIC NUMBERS 

all reflex light by which the shades of darkness 
are made pleasing as they open to our gaze 
the innumerable host of the planetary world, and 
thus teach man the power of the ever-living God. 

Q. What relation does the atmosphere sustain 
to animal life? 

A. In a mysterious manner, part of this un- 
seen element attaches to the venous current at 
respiration, and thus vitalizes the blood, without 
which the body would soon cease to live. Heat 
and cold do not change its properties, so that 
human life is sustained by it in polar regions 
as well as under a vertical sun. 

Q. To what height does the atmosphere, or 
the aerial ocean, extend ? 

A. Supposed to be from thirty-five to forty- 
five miles, seven hundred and seventy cubic feet 
of which is equal in gravity to one cubic foot of 
water. 

Q. What farther work had Justice to do than 
to arrange the firmament ? 

A. The Sacred historian declares that "God 
made the firmament and divided the waters 
which were under the firmament from the waters 
that were above the firmament; and it was so. 
And God called the firmament heaven. And 
the evening and the morning were the second 
day." Gen. i: 6-8. 

It would appear, then, that the attribute, 
Justice, had finished his work when the ocean of 
air had received all its qualities and entities, 



OF THE WORD. 31 

and the clouds had been commissioned to carry 
their ponderous load of waters and gently distri- 
bute them over the earth. 

Even the clouds that ride upon the atmos- 
phere are known by the septenary number, as 
seen in the names they bear. 

In meteorology one of the four fundamental 
clouds is called Cirrus, from its fibrous appear- 
ance resembling carded wool. The second, from 
its structure in convex masses, piled one upon 
another, is called Cumulus. 

The third kind of cloud, from its uniformity 
in being spread over the sky, is called the Stra- 
tus ; then again the fourth peculiar kind of cloud, 
from its bearing the rain, is called the Nimbus ; 
the fifth, being a mingling of the two, is called 
the Cirro-Cumulus; the sixth, the Cirro-Stratus, 
and the seventh the Cumulus-Stratus. 

Thus the clouds even inhere in the Mystic 
Numbers of the Word. 
-Q. Why was the firmament called heaven? 

A. Because through this vast surrounding the 
eye can trace the Comet till it is lost in illimit- 
able space ; and on the confines of which the 
Eternal Jehovah meets and converses with His 
creatures ; and as the Spirit of God becomes the 
telegraphic operator through the skies, heaven 
is thus approachable, and this space is called 
heaven. 

Q. Was not the work of Justice, then, a vastly 
great achievement ? 






32 MYSTIC NUMBERS OF THE WORD. 

A. Wonderfully so, for this ocean of air com- 
pletely surrounded the entire earth, and was in 
its oceans, its seas, and its rivers ; in its deep 
recesses, its mountains and its hills ; and by in- 
troducing into it disturbing elements, or by heat 
and cold producing a motion of its volume, or an 
irritability, its entire force rolled on in wave-like 
grandeur, propelling the clouds to their destina- 
tion, freighted with health, vigor, and delight. 

Thus the second day's work was finished, and 
Justice had so perfectly mingled the substances 
of this unseen, transparent fluid, that animal 
life could be sustainediby it in every land and 
clime ; though the least alteration in its compo- 
nent parts would have resulted in the destruc- 
tion of the whole creation. But his work also 
had to do with the moral culture of sentient in- 
telligences, and of the plan of redemption, of 
which he bore a conspicuous and glorious part. 
For God is just in all His Avorks, and justice 
proceeds from God. 







CHAPTER III. 

The Work of the Attribute, Holiness — How the 
Work was Accomplished — The Seven Properties 
of the Tree — The Extent of the Work — Varieties, 
Colors, Medicinal Qualities — The Time Required 
— The Seven Properties of Water — The Distinc- 
tion between Leasts and Trees. 



UESTIOK What attribute imme- 
diately connected with Justice in 
the work of fashioning this earth for 
man ? 

Ans. Holiness. 

Q. To what did he direct the la- 
bors of the third day ? 

A. First, to the waters : "And 
God said, Let the waters under the 
heaven be gathered together unto one j:>lace, 
and let the dry land appear; and it was so." 
Q. Why was this the work of Justice ? 
A. Because Holiness and Justice are perfect 
harmonies, and as animal life was to be sus- 
tained by the respiration of the atmosphere, so 
animal life must be sustained by the inhalation 
3 (33) 










34 MYSTIC NUMBERS 

of water; each element partaking in common 
affinity of the same properties, though differently 
compounded ; as also in the attributes : that 
which is holy is also just, yet the attributes 
unfold in themselves different developments. 

Q. How was this work accomplished ? 

A. By rolling the atoms together and heaping 
them up in the convex ocean, leaving the mount- 
ains and the dry land. 

Q. Was this all the work performed by the 
attribute, Holiness ? 

A. By no means. Holiness fashioned all the 
trees, plants, flowers, and grasses throughout the 
entire globe. 

The learned Dr. J. P. Thompson, L L. D., in 
his work on "Man in Genesis and in Geology" 
thus remarks, in solving the problem of the 
growth of plants and trees before the sun had 
shone upon the earth. He says : " It has been 
objected to this narrative, that the sun, moon, 
and stars did not appear until the fourth day, 
whereas the growth of vegetation requires the 
action of light, and the light of certain stars re- 
quires to travel for ages before reaching an 
observer on the earth, and therefore there must 
have been light from the heavenly bodies during 
the period of vegetable growth described as the 
third day, and the stars must have existed for 
ages before, in order that their light might at 
this time have become visible. But there is in 
all this no conflict with the account in Genesis 



OF THE WORD. 35 

if we remember that the language of this narra- 
tive is popular and not scientific." 

But suppose we could not remember this con- 
tradiction, we should then be obliged to under- 
stand it in the order of science, and then, by 
having the key — the mystical number seven — 
to help us out of the dilemma, we should see no 
contradiction or ambiguity in reference to vege- 
tation, on the third day at all. No "London 
Fog," no popular narrative, in opposition to 
science. 

Q. For what purpose were these created ? 

A. To be for food to sustain animal life, to 
beautify and adorn nature, and that the aroma 
from earth's flower garden might call forth 
praise to the great Author. 

Q. Is the mystical seven seen in the plant, the 
shrub, or the tree ? 

A. Most perfectly ; there being seven, and only 
seven properties in the plant, shrub, or tree 
essential to its life and perfect development. 

These are, first, the Woody part or substance; 
second, the Sap or circulating medium ; third, the 
Bark or covering ; fourth, the Leaves or foliage ; 
fifth, the Flowers or blossoms ; sixth, the Kernel 
or reproducing seed ; and seventh, the Life. Re- 
move from the tree any of these, and its decay, 
or its deformity, will be apparent. 

Q. Did the work of Holiness extend over all 
the earth ? 

A. As widely as did the atmosphere, for the 



36 MYSTIC NUMBERS 

vegetable kingdom is universal from shore to 
shore — on every island, continent, mountain, 
or valley; even the perpetual snows of Green- 
land fail to arrest vegetation in some of its forms ; 
but the vegetable kingdom can no more do with- 
out air than Avithout earth, so perfect are the 
harmonies of Creation ; and here it might be best 
to look again at the seven colors of light, the 
seven properties of the atmosphere, and the seven 
substances of the tree, in order to grasp the idea 
expressed by the semi-god, or mythological Greek 
oracle, Silenus, " that the mystical number seven 
tendeth to the accomplishment of all things." 

Hence the work of the third day embraced in 
its detail the vastness of every spire of grass, 
flower, fern, herb, shrub, or tree, that earth ever 
has, or ever will produce, with the almost num- 
berless varieties, colors, formations, and medical 
properties that we everywhere behold; and then 
we can have but a scanty conception of the labor 
of the third day. 

Q. For what purpose were these varieties 
created ? 

A. For man, who was not yet created, and 
under whose superintendence the vast surround- 
ings of earth were to be committed, that he 
might admirp and adore the great Creator, while 
from the foliage and germinating kernel he and 
millions on millions of animated life might feast 
and enjoy the beauty, luxury, and bounty of the 
beneficent Creator. 



OF THE WORD. 37 

Q. Did the forest trees reach their maturity 
before the close of this day's labor ? 

A. It would so appear from reading the brief 
record : "And the earth brought forth grass, and 
herb yielding seed after his kind, and the tree 
yielding fruit, whose seed was in itself upon the 
earth, and it was so. And the evening and the 
morning were the third day." Gen. i: 11-13. 

Q. What length of time would this have re- 
quired ? 

A. Probably a thousand years, or " one day 
with the Lord." 

Q. Are the harmonies of this day's work inter- 
changeable with the labors of former days ? 

A. Beautifully so. The element of water being 
the most abundant, except the atmosphere, of 
any of the elements, is also represented by the 
septenary number. 

The properties of common spring water (see 
Enc. Am., vol. 3) are seven, viz. : Oxygen, Hy- 
drogen, Carbonate of Lime, Muriate of Lime, 
Muriate of Soda, Magnesia, and Sulphate of 
Potash. Not until the element of water, by the 
agitation of the aerial forces rolls its volume 
mountain high, purifying alike itself and the 
air, and at the same time filling the clouds 
with mist and rain, by which vegetation is nour- 
ished and its full development accomplished, 
can we clearly see the harmonies of Creation. 

Q. What is the grand distinction between the 
life of a tree and that of an animal ? 






38 



MYSTIC NUMBERS OF THE WORD. 



A. The senses. The tree neither tastes, smells, 
sees, hears, or feels in any manner common to 
the animal kingdom, consequently the tree is 
impassible — not subject to pain — and can not 
writhe in agony, even though rent asunder. 




CHAPTER IV. 



The Fourth Day of Creation — Truth's Work — The 
Sun the Grand Time-piece — The Element of Light 
— The Solar System — The Sun as an Opaque Body 
not Made During the Days of Creation — The 
Seven Stars — The Seven Phases of the Moon. 



UESTION. What attribute per- 
formed the work of the fourth clay ? 
Ans. Truth. 

Q. What work did he perform? 
A. He applied the light that till 
now appeared as a meteor, to the 
Sun; and enveloped that opaque 
body with this brilliant, gaseous 
hydrogen as an atmosphere of over- 
powering splendor, removing it from the posi- 
tion it occupied during the first three days, but 
not changing its action or entity. 

Q. Why was this the work of Truth ? 
A. Because this grand time-piece must be fixed 
upon an unalterable basis, for the truth of God 
is pledged in the arrangement. 

(39) 




40 MYSTIC NUMBERS 

We thus read : "And God said, Let there be 
lights in the firmament of the heaven, to divide 
the day from the night, and let them be for 
signs, and for seasons, and for days, and for 
years. And God made two great lights (light 
bearers), the greater light to rule the day and 
the lesser light to rule the night; and he made 
the stars also." 

Q. Did not the sun shine till then? 

A. We have no such record. To arrange the 
wonderful machinery of the illuminating element 
in a positive and unalterable position, so that 
through 'all coming ages till the close of time the 
astronomer could securely rely upon its unchange- 
ableness, and this, beyond the possibility of a 
doubt, required the Truth of God to establish. 

Q. How did the work of this attribute har- 
monize with the labor of the preceding attribute ? 

A. Admirably. The refreshing dews of the 
night season were no less necessary to the 
growth of the plant and the flower, than were 
the rays of the noon-day sun ; nor was nature's 
hour of sweet repose less needful for man, who 
was soon to be created, and for whom all other 
things were made, than the tints of the morn, 
the glory of the noon-day, or the golden hues of 
the evening. Light and darkness, sun and 
shade, are in perfect harmony with the perfec- 
tion of the vegetable kingdom, and their consec- 
utive recurrence is positively essential to vege- 
tation. 



/ 



OF THE WORD. 41 

Q. Was this all the work that the attribute, 
Truth, performed? 

A. By no means. This attribute fixed the 
laws of gravity, balanced the ponderous orbs in 
the vastness of the ethereal arch, gave them 
their bounds, and then illuminated them by the 
reflected rays of the grand center of the solar 
system. Millions upon millions of shining, 
twinkling stars cast their borrowed rays of light 
upon the earth, while upon a more general sur- 
vey, the mechanism of their surroundings, is in- 
comprehensible. 

,Q. Why was it necessary to transfer this im- 
ponderable agent to the sun, and locate it there? 

A. Because the sun, by the laws of gravity, 
became the unalterable center. 

Q. Did not these laws exist before the fourth 
day's labor? 

A. They may have existed, but were not till 
then revealed. 

Q. Did not the sun exist before the earth was 
fashioned? 

A. No. The sun was no sun at all till the 
light was given to it. It may, or it may not, 
have existed from eternity in its chaotic state, 
but until it became enveloped in light, it was 
nothing but a dark world — an opaque body. 

Q. Then we do not understand that the sub- 
stance of the sun, moon, and stars, was made 
during the fourth day's labor ? 

A. By no means ; nor have we any account of 



42 MYSTIC NUMBERS OF THE WORD. 

the time in eternity when even the earth's azoic 
1/ properties were made. Our history of the crea- 
tion is only a history of the formation of earth 
to the abode of man, and for all the subordinate 
creatures to be made for him, that, like him, 
were to be formed out of the earth. 

Q. Why must Truth arrange this work ? 

A. That God's unchangeableness might be 
seen in His works. In the labor of this attri- 
bute the mystical number seven is also apparent. 
The rising of Pleides, or the seven stars, have 
been held as a sacred time-piece in the guaranty 
of safety to all water crafts, by their occult virtue, 
from time immemorial. The seven phases of 
the moon has been equally ancient and tradi- 
tional, as well as accurate, according to the laws 
of science. 

But, above all, this attribute, like all other 
attributes of God, has to do with the moral 
government of the universe, and God's character 
is predicated upon the fulfillment of His eternal 
Truth. 





CHAPTER V. 



Life — Its Work— The Fishes and Fowls — Animals 
Possess None of the Attributes of Man — The 
Vastness of This Day's Work. 



UESTION. What attribute per- 
formed the labor of the fifth day? 
Ans. The attribute, Life. 
Q. Why ? 

A. From the vastness of the ani- 
mal kingdom it became necessary 
to divide their creation into two 
days' labor. The life of fowls and 
fishes being but a small advance 
above the plant, or the zoophyte, their creation 
became the work of this attribute. 

Q. Why was not man created on the fifth day 
as well as the birds and fishes? 

A. Because a single attribute could not fashion 
a being who was to possess all the attributes, 
nor was it necessary to create man, till God had 
prepared a work for him to do. 

(43) 




44 MYSTTC NUMBERS 

Q. I)o not the animal kingdom possess some 
of the attributes common to man ? 

A. None. They possess the five senses com- 
mon to man, but none of the attributes; for if 
they had been so organized they must, like him, 
be subject to moral law. 

Q. In what did the work of Life consist ? 

A. First, in filling up the seas, the oceans, 
and the rivers with the teeming millions of 
animated life ; and, secondly, to fill the air and 
make it vocal with the almost innumerable host 
of the feathered songsters. We thus read in 
the Holy Scriptures : "And God said, let the 
waters bring forth abundantly the moving crea- 
ture that hath life, and fowl that may fly above 
the earth in the open firmament of heaven. 
And God created great whales, and every liv- 
ing creature that moveth, which the waters 
brought forth abundantly after their kind, and 
God saw that it was good. And God blessed 
them, saying, be fruitful and multiply, and fill 
the waters in the seas, and let the fowl multiply 
in the earth. And the evening and the morn- 
ing were the fifth day." Gen. i : 20-3. 

Q. This was undoubtedly a great day's work ? 

A. Remarkably so, as it embraced the world 
of waters, and the aerial ocean that surrounds 
the earth and waters. 

Q. In what was the labors of this day the 
most remarkable ? 

A. In the variety of formations that every- 



OF THE WORD. 45 

where attract attention, whether it be the ani- 
malculce, whose form and shape can only be seen 
through the powerful microscope — the coral 
marine zoophyte or polypary, whose animated 
form becomes as hard as a stone when removed 
from the water — the fishes with their million 
sizes, formations, and species, or the monster 
"leviathans " of the deep, whose fame challenged 
the credulity of Job; each and all this vast mul- 
titude, form a history so marvelously great, that 
no human mind can fully comprehend its won- 
ders or its work. 

Then, again, the remarkable variety of the 
"fowls that fly in the firmament above the 
earth," their plumage and their music, their 
beautiful colors, so bright, so perfect, so exactly 
in unison with every other bird or fowl of the 
same specie, the perfect lines of black and white, 
of red and green, which unite in the fullness of 
their perfect colors, their lofty and rapid flight 
through the aerial ocean, places them among the 
wonderful things of God. 

Q. Why did not the attribute, Life, create the 
beasts and creeping things as well as the fowls 
and fishes? 

A. Because the work of Creation progresses 
step by step in the scale of being as it does in 
the various strata of which the earth is composed. 
From the life of the zoophyte to the mollusca is 
but the smallest advance in the scale, and so on 
consecutively in all their gradations onward and 



46 MYSTIC NUMBERS OF THE WORD. 

upward, till the noblest of them all is created. 
Not that it is less needful in the vast chain of 
being that fishes be formed than beasts, nor 
again, that it required less skill, but God, in His 
infinite wisdom, chose to divide the fifth and 
sixth day's work of Creation by forming the 
animals that move through and live in. the two 
elements (air and water) on the fifth day. And, 
again, the vastness of the fifth day's work re- 
lated to two elements, one (the water) covering 
three-fifths of the earth ; the other (the air) sur- 
rounding the whole world. To fill all this vast 
portion of Creation with teeming life, and fix 
the bounds of their habitation, required the 
entheal attribute, Life, the entire period or cycle 
allotted to it, and so the day closed ; for the even- 
ing and the morning were the fifth day, and 
Life could do no more. 





CHAPTER VI, 



Mercy's Work — The Creeping Things and Beasts — 
Reason Why this was Mercy's Work — The Vast- 
ness of this Work — Seven Different Kinds of 
Life — Man, Mercy's Last Work — Love one of the 
Creative Attributes — They all Breathe their 
Nature into Man — God, the Father, Represents 
the Soul-form — God, the Spirit, the Mind — And 
God, the Son, the Human Form — The Human, cre- 
ated in God's Likeness — The Man Distinguished 
from the Beast — How — Man's Seven Senses — In- 
stinct of the Beast — The Judgment Sense — The 
"Carnal Mind." 



UESTIOK What remained to be 
accomplished on the sixth day? 

Ans. The formation of all the 
beasts and creeping things that are 
found upon the face of the whole 
earth; and to close the sixth day's 
labor by the formation of man, the 
governor and ruler of them all, and 
over all animated life, to have abso- 
lute dominion. 

(47) 




48 MYSTIC NUMBERS 

Q. Who performed the labor of the sixth day? 

A. In part, Mercy. 

Q. What was Mercy's part ? 

A. First to form all the creeping things upon 
the earth, who in number are legions upon le- 
gions, and then the beasts of the field and forest, 
who fill every mountain side and valley, the 
tropics and the polar regions, on the earth and 
in the earth, an assemblage that no man can 
number. We thus read : "And God said, Let 
the earth bring forth the living creature after 
his kind, cattle, and creeping thing, and beast of 
the earth after his kind, and it was so. And 
God made the beasts of the earth after his kind, 
and cattle after their kind, and every thing that 
creepeth on the earth after his kind, and God 
saw that it was good." Gen. i: 24, 25. 

Q. Why was this Mercy's Work ? 

A. Because man would most need the beasts 
to perform the work allotted to him. 

Q. Why so? 

A. Because, to subdue the earth and to fashion 
and adorn it with structures of beauty and archi- 
tectural magnificence, might require greater 
strength than he possessed. The beasts being 
under his dominion must have been necessary 
to his work, even more so than the fowls or 
monsters of the deep ; and this may have been 
a reason why Mercy was chosen to perform the 
labors of this day, and thereby form a link in 
the great chain of creation. 



OF THE WORD. 49 

And further, the various forms of the brute 
creation arise in the scale of being, till we see 
in the formation of the ape and the ourang- 
outang the appearance or a resemblance to man 
quite remarkable ; and should we commence in 
the scale of being at the smallest creeping thing 
that is found upon the face of all the earth, and 
advance step by step till we had numbered the 
millions of the creeping things, their various 
forms, habits, and pursuits in life, their colors, 
shapes, and motions, and extend our observation 
to the remotest parts of the earth, from the 
insect, whose peregrinations are circumscribed 
by a few feet or a few rods at most, to the great 
Mastodon of Geological history, whose gigantic 
proportions are almost fabulous, we would get 
but a limited view of the morning work of the 
sixth day. Man, whose dominion was to extend 
over all the vast monsters of the deep, as well 
as those of the earth, must have needed them to 
carry out the plan of his organization, or the 
design that his Creator intended. 

Q. Must not this have been a great work ? 

A. It was wonderfully so. The human mind 
can form no adequate idea of the vast assem- 
blage.of animal life ; go where we may, life seems 
almost spontaneous, filling the earth in all its 
length and breadth from pole to pole, and from 
sea to sea, so that scarce a foot of soil has not in 
it, or on it, the creeping thing, the insect or the 
beast, the carnivora or the herbivora, the strong 
4 






50 MYSTIC NUMBEES 

and terrible, or the weak and defenseless, the 
sloth who scarcely moves, or the rein-deer or the 
moose, whose fleetness is wonderful. 

Q. In what particular do we see the mystical 
seven in the animal creation ? 

A. There are seven different kinds of life, 
and in creation these are all revealed. 

Q. What are they ? 

A. First, the earth brings forth the living- 
grass and gives life to it — hence, in itself, it 
must be a species of life. The water al^o gives 
life, and from it life is derived, and hence must 
possess a species of life. 

The air, also, is the support of life, gives life 
to the millions that breathe it, and hence, in 
itself, must possess a life-bestowing property, as 
without it is certain death, and with it is life. 
Here are three kinds of elemental life, and these 
are all the elements that inhere in life, or have 
life in themselves. 

There is a kind of life of the tree — a life of the 
animal — a life of the soul, and the creative life 
of God. 

These seven embrace all that can possibly be 
said to have a life-giving power. 

Thus the earth, the air, the water, and all the 
vast surroundings had been prepared for the 
only object of Divine approval, the only associ- 
ative creature whose parentage and lineage could 
be traced to the eternal attributes of God — the 
man — JEcce Homo, and to the great work of his 



OF THE WORD. 51 

relationship to God, the Trinity gave attention, 
"Let us make man." 

Q. How was he formed ? 

A. In part from the earth, as were all the 
host of animated life, with this grand distinction : 
he was made, or created, in the likeness of God. 
We thus read : " So God created man in His 
own image, in the image of God created He 
him ; male and female created He them." — 
Gen. i: 27. 

Q, What is an image ? 

A. The likeness, show, or resemblance of 
another. 

Q. How was man created in the likeness of 
God? 

A. First in his triplicity — the body, the mind, 
and the spirit — like God, the Father, the Son, 
and the Holy Spirit; that is, God, the Father, 
represented the immortal soul, God, the Spirit, 
the mind, and God, the Son, the body. 

Q. Was the human form created in the like- 
ness of God ? 

A. Most assuredly. It would be false to 
every meaning of language to understand it 
otherwise. God the Word, or Son, was, or is, as 
eternal and almighty as the Father of spirits, 
or the Holy Spirit. He was the eternal Arche- 
type of man — the Lamb of God, the Messiah — 
before the world begun. He was one of the 
Three that made man, and in the image of this 
eternal Christ man was made, and that form or 



52 MYSTIC NUMBERS 

image he covenanted to assume as a type, while 
He Avas the eternal Archetype. This human 
body was made or created on the sixth day. 

Q. By whom was this President of all the 
works of God, this noble and exalted being, cre- 
ated? 

A. In part by the Seven Spirits of God. 
Mercy had finished his work, and the five pre- 
ceding attributes had witnessed the harmony 
that every-where developed itself, and with the 
attribute, Love, form the ever-blessed seven, and 
man is created, and the Seven Spirits of God 
breathe a measure of the image and likeness of 
themselves into him, and the man becomes a 
living soul. 

Q. How as a creature, is man distinguished 
from the beast creation ? 

A. By having two more senses than they, and 
seven attributes. 

Q. What are those two senses ? 

A. Judging and talking. 

Q. Do not beasts judge? 

A. Only intuitively. You place a pail of 
water before your horse, and when he has taken 
all he wants at that time, he does not judge that 
he will ever need more, so he not only upsets 
the pail, but destroys it with his feet, unless you 
remove it. If he were in possession of a judg- 
ment sense, he must have been guilty, in the 
act, but he is not, consequently he did not 
possess this sense. 



OF THE WORD. 53 

Again, the judgment sense in man enables 
him to appreciate values and appropriate them 
to adorn his person or his home; the beast never. 
No matter how much cunning, sagacity, or in- 
stinct the brute may have, he can not be so edu- 
cated that he will know the relative values of 
coin or paper. To him gold is no more pre- 
cious than dirt, and even the grain that has been 
garnered up for his special use he destroys with 
impunity, and why ? Because he is devoid of a 
judgment sense. 

Q. Is not this also the moral sense ? 

A. Not at all. The moral sense inheres in 
wisdom, and is the operation of all the attri- 
butes ; the judgment sense is the controlling 
power over all the senses, and is most clearly, 
and from the other senses most visibly, apparent 
in planning, contriving, inventing, and construct- 
ing. 

Q. Do not animals construct? See the beaver, 
the honey-bee, the ant, do they not construct 
their cells and their homes ? 

A. Certainly they have an instinctive power 
of construction, but no judgment to alter, change, 
or construct, only in the same instinctive man- 
ner that the race have ever done before them. 
They build nothing different from their ances- 
tors, just as the kid extracts nourishment from 
the mother, so instinctively they build; but man 
learns to construct, and judges as to the struc- 
ture which he is about to erect, whether he may 



54 MYSTIC NUMBERS 

not exceed all former builders in architect or 
beauty, hence he possesses a judgment sense. 

Q. Does the judgment sense combine the senses 
and form of them a kind of mind or acting prin- 
ciple ? 

A. It certainly does. The Apostle calls it in 
its present totally depraved condition the "car- 
nal heart." 

Q. Can this carnal mind, then, become subject 
or obedient to the law of God ? 

A. It can not. All its powers, all the senses 
over which it presides, are totally depraved ; 
therefore "it is not subject to the law of God, 
neither indeed can be." Hence, to become holy, 
so far as the human senses are concerned, is as 
much an impossibility as it would be to escape 
the results of sin — the condemnation of death. 

Q. What other sense does the man possess in 
contradistinction to the brute creation ? 

A. The sense of Language, or the Talking 
sense. 

Q. Do not some birds or animals talk ? 

A. They do not in a language sense. They 
learn the meaning of certain sounds, and can 
imitate them, but to construct language, to write 
letters, to telegraph messages, is as far removed 
from them as they are from the tree. The har- 
monies of music would have been placed in the 
atmosphere in vain if man had not been in pos- 
session of the language sense. 

Q. These two senses, then, must have placed 



OF THE WORD. 55 

man in a very superior condition over the vast 
host of the animal creation ? 

A. Preeminently so; this the beast readily 
learns, and submits to, or flees from man in 
terror ; even the lion, when maddened by hun- 
ger, fears the man, and dares not attack him 
face to face. 

In man's primitive or primeval state the 
senses were holy, and then he had dominion 
over all animated creation ; when he commanded 
they obeyed, when he called they came to his 
aid. 

Q. What is the human will ? 

A. All the senses rallying around the judg- 
ment sense creates or originates the human 
will. 

Q. Why so ? 

A. Because the judgment sense has to do 
with things earthly, and only earthly, and may 
err in heavenly things or in a willingness to 
make a sacrifice of self, though it be without 
sinful intent ; hence the pure and holy Jesus re- 
marked in His prayer to the Father: "Not as J 
will, but as Thou wilt." Matt, xxvi : 39. 

Q. What relation does the language sense 
sustain to the human will ? 

A. It permanently establishes or diminishes 
the power of the will. If we use the power of 
language to help on the will when it is already 
inflamed, nothing short of superior physical 
force can subdue us ; but if used to soften the 



56 MYSTIC NUMBERS OF THE WORD. 

supposed indignity, the effect is to materially 
change the will. " Kind words turn away wrath." 
The entire power of the preached word is seen 
in its effect upon the will, and even this, with 
the additional power of the Seven Spirits of God, 
fail in many cases to subdue it. 

These are the elements of correllation in man's 
jDresent fallen state : when the human will was 
holy, unfallen, then the language sense was also 
holy, and each in delightful harmony exalted 
the man above all the manifold works of God. 

Q. What are the Seven senses ? 

A. Seeing, Tasting, Feeling, Hearing, Smell- 
ing, Judging, Talking. 

The animal kingdom, possessing but five of 
the senses, became greatly inferior to man, be- 
ing governed only by the irritability of the 
senses acting one upon another. For example: 
the beast hears your call, that call through the 
sense of hearing conveys to the sense of taste a 
certain prompting or a kind of irritation that 
instinctively hurries the beast to the place where, 
from such a sound, food has been dispensed. 
There is no judgment about it, nor does the 
beast think whether the giver will dispense to 
them corn, or swill, or water, but are ravenously 
propelled by the irritation, and hurry with the 
utmost speed toward the sound, or call, which 
produced the sensation. 



CHAPTER VII, 



Man's Attributes are nis Moral Nature — He Pos- 
sesses Seven Attributes — The same as the Holy 
Spirit — Their Connection with the Senses — "Why 
a Man is Crazy — A Monomania — Where the Con- 
nection of the Two — The Senses and Attributes. 



UESTIOX. Were the seven senses 
all that the primitive man possessed, 
and only two of these superior to the 
beast ? 

Ans. They were not. After man 
had been fashioned out of the earth 
and endowed as the highest order 
of the animal kingdom, by being 
greatly their superior, God gave to 
him of His own Spirit. 

Q. How do we learn this fact? 
A. By the Apostle's expression, "That was not 
first that was spiritual, but that which is natural, 
afterward that which is spiritual." 1 Cor. xv: 
46. "And God breathed into him the breath of 
life, and he became a living soul." 

Q. Why was it termed, "breathed into him 
the breath of life," instead of created him a living 
soul? 

(57) 




58 MYSTIC NUMBERS 

A. Because the seven attributes thereby be- 
came inosculated with the seven senses, and by 
this process of inosculation, or uniting, the attri- 
butes exert supreme control over the senses. 

Hence moral law, which has to do with the 
attributes, only, is transferred to the action of the 
senses, and makes them also responsible. 

Q. Does each attribute, then, connect with a 
sense and govern it ? 

A. It would so appear, and in man's prime- 
val state this power was absolute, but now, if 
there be a derangement in their inosculation, 
this exempts the senses from responsibility to 
civil law. 

Q. How so ? 

A. If a single attribute be diseased, or de- 
ranged in its connection with a sense, then the 
man becomes a monomania; if more than one, 
he is crazy; if all, then he is totally insane. 

~No moral law can recognize a man amenable 
to civil law when by the disease of an attribute, 
or when inosculation is suspended by disease, he 
is unable to control the judgment sense. 

Q. In what portion or part of the human 
organism does this union of the attributes and 
special senses, probably occur? 

A. In the cerebrum or brain. 

Q. Why? 

A. Because from the smaller portions of the 
brain, at its base, proceed certain pairs of nerves 
distributed to the organs of sensation, part to 



OF THE WORD. 59 

the special, and part to the common sensation 
and motion. If, then, the invisible organs of 
sense are thus located, may not, and indeed do 
not, the attributes which, to human observation, 
are also unseen unite at this point, and, by the 
"breath of God," become united? 

Q. Is there any occurrence by which the attri- 
butes in* their combination as a spirituality may 
be detected, in contradistinction to the senses? 

A. There is. It is a very natural occurrence 
that men become lost, or as is commonly de- 
nominated, "turned around." 

This occurrence takes place with the culti- 
vated and refined much more frequently than 
with the uncivilized and the savage. The phi- 
losophy of this phenomena may be thus easily 
explained. The attributes form a mind — a moral 
or intellectual mind, of their own ; the senses 
also form a mind, or rally around the judgment 
sense, but the latter is subordinate to the former; 
the attributes, then, becoming engrossed in the 
meditation of spiritual, intellectual, or scientific 
pursuits, may not recognize the changes of com- 
pass that have occurred during our hasty 
marches through the streets or forests, and are 
thereby disconnected from the senses, and form 
an opinion of their own as to north or south, and 
to this opinion the senses must submit. Hence, 
should the individual be accosted as to which 
way was south, when he could not see the sun 
or stars, would answer with much certainty of 



60 MYSTIC NUMBERS 

mind to directly the reverse of the facts, and in 
this opinion would think himself right beyond a 
doubt. And should he be put on oath, or affirma- 
tion, would probably testify to the points of the 
compass, east, west, north, or south, with as much 
confidence in a truthful result as if it were really so. 

You might ask him, "Which way is south?" 
he might point to the north. You ask him, 
"Are you sure that that direction is south?" 
and he will say it certainly seems so to me ; 
you then take him to the door and show him the 
sun at high twelve, and ask him again which 
way is south, and he points to the sun, and says 
that wav, but it does not seem so to me. Now 
he judges by the judgment sense; before, he 
judged by the attributes, and sometimes it may 
be months and years before he can harmonize 
the two, so that the attributes will agree with 
the facts as revealed to the judgment sense. 

The beast, not being in possession of the attri- 
butes, can not be in this sense lost or "turned 
around." 

Q. What are those attributes? 

A. The spiritual mind. 

Q. Is that the Soul, then ? 

A. !No. It is no more the soul than the senses 
is the body. The human body might be repre- 
sented by the senses which pervade every part 
of the body, and the soul might be represented 
by the attributes that pervade every part of its 
body, but the two are two, notwithstanding. 



OF THE WORD. 61 

God, the Father, made the soul ; God, the 
Spirit, made the attributes ; and God, the Son, 
made the humanity of man. " Let us make 
man." 

The attributes, then, are associated with the 
senses, as also the senses are associated with 
the nerves and muscles, and control them and 
preside over them; hence, to suppose that the 
mind, located and, connected with the senses in 
the cerebrum, becomes the soul immortal, would 
be as contrary to reason as to suppose that the 
senses becomes the body by being with it im- 
mediately connected. 

Q. The attributes, then, are unseen ? 

A. No more so than the senses. Who has 
ever seen another person's taste or hearing, see- 
ing, smelling, or feeling, and yet they exist in the 
nervous tissue and find their grand center in the 
ganglionic nerves of the common sensation. 

Q. What are the seven attributes of man ? 

A. The same as compose the mind of God or 
the Holy Spirit, dealt out to man by measure, 
but identical in kind. 

Q. Do these attributes in man beget the power 
of infallibility ? 

A. They did in his primeval state, but not 
now. While the soul, the attributes, and the 
senses remained primeval, his acts were all in- 
fallible and right. 




CHAPTER VIII 



The Attributes of Man — What is his Light — Life — 
Holiness — Justice — Mercy — Truth — Love — The 
Crime of Murder — The Attributes not Depraved 
— The Senses totally so — can not be restored — 
Man a Sinner. 



UESTION. How is man in posses- 
sion of the attribute, Light ? ' 
Ans. By creative ideology. 
Q. What does he discover in the 
world that ranks him as the posses- 
sor of the light of God? 

A. His conceptions of the mo- 
tions of the heavenly bodies, his 
analysis of the causes of their mo- 
tions, his idea of an all-controlling Power, and 
the relation he sustains to that power. 
Q. Has he no other light than this ? 
A. In his present fallen state he is aware of 
an abode of life beyond the vale of death, and 
this state of existence is made inviting and 
joyous by the grace of God. In his first rela- 
(62) 




MYSTIC NUMBERS OF THE WORD. 63 

tion to the world, by this light, he beheld the 
God of all grace, and held converse with Him, 
and saw Him, that is, he saw the Archetypal , 
God, and heard His voice, and drew all his de- 
signs of architect and skill from this infinite 
Teacher. 

By this light he saw the wonderful works of 
God in the heavens above him, and in the earth 
around him ; all was full of glory. By this light 
how marvelously had Deity mirrored himself in 
every thing! The mystical seven gave to light 
its charm in the beautiful colors of the rose-bud 
and the lily, and in all that he beheld he saw 
the allusion to that Spirit which related him to 
Jehovah. How delightful were the golden tints 
of the rising sun as it scattered the shades of 
night and poured its vivifying rays upon the 
vast fields of vegetation and animal life. He 
who knew no decay or decrepitude, he who com- 
prehended in a measure the honor, dignity, and 
glory that he so bountifully enjoyed, could, with 
the light of God shining around him, and the 
light of the Seven Spirits of God within him, 
exult in his Creator's great name and great 
glory. 

Q. Is this light in man self-progressive and 
reproducing ? 

A. Emphatically so. Step by step in the vast 
fields of science he progresses, and how much 
more so in the science of the soul ; even the great 
Redeemer, who is the embodiment of Deity, 



64 MYSTIC NUMBEES 

when identified with our infantile progression, 
became subject to the same laws of the senses, 
and though He was God manifest in the flesh, 
yet "grew in wisdom and stature." — Luke ii : 52. 

The judgment sense, even in the primeval 
state of man, if from infancy up, must have been 
progressive, and so the great Archetype of man 
must increase in this relation, though in his 
Deity, his wisdom was infinite. Nor is this light 
in man only expanding continuously while he 
lives, but it is reproducing in others, as well as 
hereditary, in its pro-creative nature. If a man 
writes all he knows on a given subject, and you 
learn it all, you are his superior, for you know 
all he knows, and also all you know that he does 
not know. Hence you know more than he does. 

So the light in man expands, and develops, 
and lives in the schools of others after he has 
passed away, and in the primitive man it was 
also progressive; and had he not Adolated the 
law of God, this light would have still been ex- 
pansive and progressive. 

Q, In what particular does the attribute, Life, 
in man appear superior to the life of all other 
animals ? 

A. In its moral associations. 

There is in the life-attribute a sense of right 
and wrong which we denominate the moral sen- 
sibility or the conscience. This power or faculty 
looks beyond the death-bed, beyond the grave, 
even beyond the judgment of the great day, and 



OF THE WORD. 65 

threads out an existence parallel to the existence 
of its great Author. This life-power combines 
with its present life an existence of harmonial 
enjoyment, where all that has made this life 
dreary and sad will be exchanged to the eternal 
delight of the soul. 

Q. How do we know that the beasts do not 
think of a future state, a future life? 

A. By the fact that they have no manner of 
communication among themselves to that end, 
no idea of moral worth or means to encourage 
it, no moral law either in their natures or in 
any code of laAvs that the great Creator has given 
them. They have none of the attributes of God 
in a spiritual sense, and have probably ever 
been subject to death, as have been the trees and 
the flowers. 

It appears from the science of Geology that 
animal fossil has been found in the strata of the 
earth, bearing date farther by several thousand 
years than since the fall of man. It is, then, 
probable that the myriads of the insect creation 
became food for other animals of larger growth, 
and on, in this relation through the world's 
cycles since first created by a single attribute of 
God. 

Q. Is it not equally wrong to destroy the life 
of a beast or a fowl as it is that of a man ? 

A. Wo, it is not; because he that kills a man 
aims the blow directly at the attributes which 
God has honored in the relation of a child; 
5 



66 MYSTIC NUMBEKS 

hence in the sight of God this is murder, and so 
He has revealed the terrible crime and the cer- 
tainty of retribution. He that kills the beast, 
the fowl, the fish, only carries out the great de- 
sign of their creation for man, unless by wan- 
tonness or cruelty he sacrifices their life to no 
purpose. 

Q. The act of taking human life, then, is an 
act against God as well as His creature ? 

A. Directly so. "Thou shalt not kill," and 
the great God is himself insulted and assailed 
when man destroys (in revenge, lust, or anger) 
the life of a fellow-being. By this we can 
clearly see that the life in man is a measure of 
the attribute, Life, in Jehovah, and is protected 
by His eternal law. 

Q. Is man's present life and his primeval life 
a synonym, one a counterpart of the other ? 

A. It is ; only, as seen in the condemnation of the 
senses, and the disorganization of the attributes. 

In his creation, the life of the senses were im- 
passively united to the life-attribute, which 
made him a holy being, but transgression by 
the senses originated the disorganization of the 
attributes, and terminating the one left the other 
forever disorganized and destroyed. 

Q. Then the attributes in the original man 
were infallible? 

A. They were, and now, in the heart of a con- 
scious believer, there is a longing for a like 
blessed state. 



OF THE WORD. 67 

Q. How did the infallible attributes of man 
become fallible and sin? 

A. They did not. The attributes did not orig- 
inate the transgression, nor did they at all com- 
prehend the results that the transgression 
affected. Man's humanity was all of earth, all 
his senses, all his organic functions were re- 
ceived from the earth, and the single attribute, 
Mercy, fashioned him for the earth as an an- 
imal of superior power. His senses were not 
infallible, hence the judgment sense could be 
influenced by the sense of taste or the sense of 
sight, and the higher position, of being a God, 
or controlling more than he now controlled in 
the innocent state of his organization, led him to 
the tree of the knowledge of good and evil. 

Q. Then, if his senses sinned, his sin must 
have been of a finite character ? 

A. Most assuredly, and if God had not breathed 
into him the breath of life, and joined the moral 
nature to the human, he would have died like 
the beast, and nothing more, but having united 
them (the senses and attributes) the condemna- 
tion of death upon the senses disorganized the 
attributes, and rendered their action powerless 
for God. The attributes had no other outward 
channel but through the senses, and these were 
totally depraved ; hence they became unavail- 
able in the sphere of moral action, and would 
have forever so remained had not grace inter- 
posed. 



68 MYSTIC NUMBEES 

Q. Can this Life ever regain its infallibility in 
this world? 

A. Never, so long as we possess the fallen 
senses. 

Q. Can not our fallen senses be restored ? 

A. They can not, "for it is appointed unto 
man once to die." Nothing short of a transla- 
tion could effect this, and then the senses must 
be lost, for they are under condemnation, "for 
all have sinned." 

Q. Can not, then, man's disorganized attri- 
butes be restored to infallibility ? 

A. Not in this life ; they may be harmonized 
by the power of the Holy Spirit, but so long as 
they are connected to the senses can not be in- 
fallible. "If we say we have no sin, we deceive 
ourselves, and the truth is not in us." — 1 John i : 8. 

Q. What do w r e understand by the term dis- 
organized ? 

A. A pint of blood taken from the arm and 
left in a bowl in a short time becomes disorgan- 
ized, though every part that once composed its 
organized properties is still in the bowl ; and, 
there being no chemical power or antidote suffi- 
cient to its restoration, it continues to be disor- 
ganized. So with the disorganized attributes. 
Man has no power to restore that which he has 
lost in transgression and sin. 

Q. The attributes in man, then, can not mor- 
ally act in concert or in harmony ? 

A. By no means, if unaided by the Spirit. 



OF THE WORD. 69 

The sinner will acknowledge the importance of 
Holiness, Mercy, Justice, and all the principles 
growing out of them, and his judgment sense 
will corroborate in their importance, and he may 
even vow in his heart to live a better life, but 
can not rally the attributes in concert at all; 
and hence he "resolves and re-resolves, and dies 
the same," unless aided by the Seven Spirits of 
God. 

Q. Is holiness an attribute of man ? 

A. It must be, or he could not understand the 
meaning of the term. 

God commands all sentient beings to be holy ; 
if man possessed no principle or knowledge of 
holiness, the commandment would be null and 
void — an inconsistency. When, in his unfallen 
state he could obey this command, and in so 
doing wrought and obtained favor with God ; 
now, this attribute, being disorganized in its re- 
lation to his other attributes, affords him no 
power to obey the just demands of the moral 
law, although fully aware of God's right to de- 
mand and his duty to perform. Hence he must 
be in possession of the attribute, Holiness. To 
be in possession of gold, does not make one 
rich unless he can control it and use it. 





CHAPTER IX. 



The Plan op Salvation — The New Birth — The Ef- 
fect of the Holy Spirit — The Soul — How Contra- 
distinguished from the Body — The Attributes are 
the Soul's Senses — Man's Business before the Fall 
— Duty to Love God — What Powers he Possessed 
before the Transgression — His Dominion. 



UESTIOK Is not man in his pres- 
ent state declared to be corrupt and 
unholy ? 

Ans. Yes, and he perfectly under- 
stands this to be true, and, farther, 
that unaided by the Holy Spirit, 
the Seven Spirits of God, he can 
never regain his original power to 
fully perform the requirements of 
the moral law. 

Q. Does not the attribute, Holiness, in man, 
destroy the necessity of regeneration? 

A. Not at all ; it establishes it beyond a prob- 
ability. The life power in man's salvation is in 
the Holy Spirit. " Except a man be born (of 
(70) 




MYSTIC NUMBERS OF THE WORD. 71 

the Spirit) again he can not see the kingdom of 
God." 

The operation of the Spirit is not a creation, 
as was man's first being, but a birth into the 
Life of God, the harmonizing of the attributes 
into their original life — " born again." 

Q. How so? 

A. As the Spirit of Holiness had to do in the 
creation, or formation of earth for man, so now 
the Spirit of Holiness must aid in his preparation 
for heaven, and as no one attribute of God could 
fashion man to make him a child of God, so now 
no one attribute of the Spirit can fashion him 
for heaven. 

Foreseeing this necessity, the Seven Spirits of 
God are sent out into all the world, that through 
them, in their separate personified relations to 
man, or through the Holy Spirit in its work, 
every attribute of man might be regenerated; 
but before the fall of man these Seven Spirits 
rested after the work of creation was finished. 
"And God rested on the seventh day." 

Q. What effect would the seven attributes of 
God produce if introduced amidst the seven dis- 
organized attributes of man ? 

A. They would be his Life, his Light, his 
Holiness, his Justice, his Mercy, his Truth, and 
his Love. This would be " the love of God shed 
abroad in his heart," and, by organizing them, 
which is giving active life and vitality to them, 
would constitute him "a new creature." These 



72 MYSTIC NUMBERS 

are the seven golden candlesticks to the individ- 
ual child of God as they are to the churches. 

Q. The individuality of the man, then, is not 
changed by the new birth, either in his attri- 
butes or in his senses ? 

A. Not at all. This was what surprised Nico- 
demus when the Saviour declared to him, "Ye 
must be born again." If the new birth had been 
a change of ideocracy, or individuality, we could 
not say, " I know that in me, that is, in my flesh 
(my senses) dwelleth no good thing, for to will 
is present with me, but how to perform that 
which is good I find not. For the good that I 
would I do not, but the evil which I would not 
that I do." — Rom. vii: 18, 19. So we see that 
the lis not ignored in the work of regeneration, 
but an attributive harmony effected by the Com- 
forter — the Holy Spirit. 

Q. Can not the same be said of Justice, Mercy, 
Love, and Truth ? 

A. It can ; for in the labor of the sixth day 
all these attributes were united in man's forma- 
tion, and imparted a measure of themselves to 
him in the manner the Holy Scriptures declare, 
" God breathed into him the breath of life." 

Q. What was farther clone on the evening of 
the sixth day? 

A. The formation of the immortal soul. After 
God, the Spirit, had breathed into man the 
"breath" of the attributes he became a living 
soul. 



OF THE WORD. 73 

Q. What is the soul of man, or how is it con- 
tradistinguished from the senses and attributes? 

A. The soul is as separate of cither of these 
as is the body, and possesses a positive, spir- 
itual entity permeating every fiber, muscle, or 
property of the human formation, imponderable, 
and infinitely more rarified than even electri- 
city — a spiritual substance, a body. It embra- 
ces the entire human organism, and is its whole 
in a spiritual sense, and is as much a spirit as 
is an angel, and not unlike an angel merged 
into the human, and giving it an immortal form. 
God, the Father, in this had a work to accom- 
plish, or an object to secure, infinitely grand and 
incomprehensible. 

Q. What purpose ? 

A. That of securing to Himself a Royalty by 
which he might be glorified throughout the count- 
less cycles of Eternity. Though this is only re- 
vealed in the fullness of time, yet the mind of 
Grod was eternally fixed on this one object, that 
is, that a race of intelligences might lift up their 
hands to Him and say: "Our Father who art 
in heaven." 

Q. Could he not have created a child as well 
as a man ? 

A. He did create a child in one sense when 
he created the man, but His attributes would 
have remained eternally pent up in his undis- 
covered self, if the plan of redemption had not 
been consummated. 






74 MYSTIC NUMBERS 

Q. Did God, the Word, co-eternally exist with 
the Father ? 

A. Most assuredly. God needed not to add 
any thing to himself in order to be a merciful 
God, the Three were the eternal Three millions 
of ages before the creation of man, and when the 
eternal Word became flesh it added nothing to 
the essence of Deity more than a mirror placed 
before us adds any thing to us. It reveals us to 
ourselves, and the flesh revealed God to us. We 
read : " No man hath seen God at any time; the 
only-begotten Son, which is in the bosom of the 
Father, he hath declared." John i: 18. 

Q. Is the soul, then, in possession of the Seven 
Senses ? 

A. No, not the senses, but the seven attributes, 
which to the spiritual organism is as much so, as 
are the senses to the body. 

Q. Then the soul, in its spiritual existence, 
hears, sees, feels, tastes, smells, judges, and talks 
the same as the human organs ? 

A. It must be so, for u God is a Spirit, and 
seeketh such to worship Him as worship in Spirit 
and Truth," and if we are the "Temple of the 
living God," in which, by the Spirit, He dwells, 
our spiritual organism must answer to all the 
faculties. 

In the creative work of the sixth day the 
senses and attributes were alike holy, but not 
now. 

Q. Why? 



OF THE WORD. 75 

A. "Because sin entered into the world, and 
death by sin." 

Q. What effect, then, had sin upon the human 
soul ? 

A. It rendered it inoperative and impure, nor 
can it become co-operative with God, unless 
washed and purified by the application of the 
archetypal blood of Christ, the Son of God, the 
eternal Word. The soul must be cleansed by 
the blood of Christ. 

Q. It needed no such fountain in its primeval 
formation ? 

A. IsTo more so than do the angels of God ; the 
soul-form was as completely good as was the 
human, for we read : "And God blessed them, 
and God said unto them, be fruitful and multi- 
ply, and replenish the earth, and subdue it." 
The whole organism was complete, and God-like, 
and good. 

Q. What is implied in the commandment to 
"subdue" the earth? 

A. The earth evidently had no monuments of 
human architect or genius ; man receiving the 
creative attributes of God must necessarily seek 
the development of those faculties, and as the 
earth had just emerged from a chaotic state, and 
the creative power of God had fashioned the 
living millions and the vast surroundings of 
earth, no other work remained for him than to 
people the entire earth with an unfallen race, 
and then call out the inventive genius of that 



76 MYSTIC NUMBERS 

race in ornamental columns and architectural 
display. 

The food he was to live upon embraced the 
kernel of every tree that G-ocl had made, with- 
out a single exception. We read: "And God 
said, Behold, I have given you every herb bear- 
ing seed which is upon the face of all the earth, 
and every tree in the which is the fruit of the 
tree yielding seed, to you it shall be for meat." 
Gren. i: 24. The cattle, also, and all creeping- 
things and fowls, lived upon the herb itself, man 
upon the kernel or seed. He had then no food 
or clothing to provide for, no sickness or decay 
to provide against, hence had time to subdue 
the earth, and in so doing had the control (do- 
minion) over all the hosts of animal life. 

Q. How is the soul now dead in trespasses 
and sins if it is immortal ? 

A. The derangement or disorganization of the 
attributes paralyzes all its faculties; so far as 
spiritual worship is concerned, it can have no life 
to serve Grod without the harmony of the attri- 
butes more than can the body without the senses. 

Q. Can the human body live Avithout the 
senses ? 

A. No, it is the senses that die; the body 
does not die, it returns to its mother earth — de- 
composes — the senses die, but the senses might 
be paralyzed so that they could not control the 
body, and the body still live by the senses. So 
with the attributes and the soul. 



OF THE WORD. il 

The attributes become paralyzed by their dis- 
organization, and can not control the immortal 
self, and hence the sinner is dead in sin. 

Or, some extraneous force may produce insen- 
sibility and still the organism be alive, though 
no action of the senses is apparent, and under 
those circumstances must become unconscious, 
and in such a condition there could be no re- 
sponsibility ; if, then, the attributes should be 
mechanized by extraneous spiritual force, the soul 
would not be responsible to God ; but God has 
not so dealt with His creatures, nor does he 
address them at all in such a condition. He has 
given the senses to control the body, and through 
the senses of language and judgment, to embrace 
the attributes: "Ask and ye shall receive," for 
"God is more willing to give the Holy Spirit to 
those who ask Him than earthly parents are to 
give good gifts to their children." 

Q. What attribute holds a synarchy over the 
six, uniting them as the judgment sense unites 
the senses ? 

A. Love. Love is the all-controlling attribute 
of God, and he fashioned his moral law to reach 
this end, and demanded of His creatures their 
undivided love. 

Hence, to love God supremely, and our neigh- 
bor as ourself, is the whole duty of man. 

Love is the first attribute revealed — the last 
to be relinquished. The little babe in its first 
smile upon the mother, shows the possession of 



78 MYSTIC NUMBERS 

this attribute ; the mother's last embrace of the 
little babe before leaving the world, shows that 
this attribute is the last relinquished. 

When our first parents sinned, God, the Arche- 
type, clothed them up against the storm and 
cold outwardly, and as a garment to shield them 
against the fiery darts of the enemy, he clothed 
the attributes with his garment of grace. The 
attributes of the soul are now under grace, and 
hence the proclamation of Mercy. Had not 
grace interposed, the attributes, too, might have 
sinned against God, and have been totally de- 
praved — a devil incarnate. The tree of life, 
then, was guarded outwardly by a flaming sword 
to keep humanity from becoming thus totally 
and eternally depraved, and also around the 
attributes inwardly, that the tempter could not 
totally dethrone them. "The grace of God," 
then, " that bringeth salvation, hath appeared 
unto all men." " By grace are ye saved, through 
faith, and that not of yourselves, it is the gift of 
God." 

Q. Is the man now in possession of this attri- 
bute? 

A. Most assuredly; how could he be com- 
manded to love God with all his soul, mind, and 
might (this being a moral requirement) if he 
did ,not possess the attribute addressed, if he 
did not understand what the term meant. If 
such an idea were true that man did not pos- 
sess the attribute, Love, he would be no higher 



OF THE WORD. 79 

in the scale of being than the brute, to whom 
such a commandment would be the height of 
folly. Love was one of the seven attributes 
breathed into the creature man, and became the 
controlling principle, and upon this is predi- 
cated his eternal felicity. 

It is probable in man's imparadise state, in 
addition to, or connected with, this attribute, he 
possessed a degree of prescience or foreknowledge 
and unlimited dominion over every other living- 
creature God had made; and so far as this earth 
was concerned, might have possessed omnipres- 
ence, at least he had a sufficient amount of ocu- 
lar power to see and name the whole host of 
animated life. 

Thus were the labors of the sixth day com- 
pleted, and here we can see the perfect union of 
mind and matter, of Deity and humanity, of 
soul and body, of sovereignt} r and agency, of 
dominion and submission, of time and eternity, 
of life and of death. 

Here Ave see the noblest work of God, a being 
who could form and construct, could beautify 
and adorn, having dominion over all the animals 
that filled the vast ocean beds, over all the fowls 
that fly in the midst of heaven, and over all the 
beasts that fill the unpeopled forests, valleys, 
mountains, and continents, from the rising to the 
setting sun, from the rivers to the ends of the 
earth. He needed no steam power to propel the 
great ships He might build, for His dominion 






80 MYSTIC NUMBERS 

over the sea monsters, furnished a more reliable 
power. 

He needed no railroad train to carrv him more 
swiftly over mountains and valleys than he could 
otherwise travel, for he had dominion over all 
fowl and over the mightiest birds of passage, and, 
at his bidding, would carry him wherever he 
wished to go, even over mountains and oceans. 
He needed none of the inventions of the present 
age to assist him in placing in position the might- 
iest rocks that are found in the ancient cities of 
primeval days, because he controlled all the 
power of the strongest beasts of the forest, who 
were ever ready to obey his will. 

And what must have been the force at his 
command, when he summoned the strength of 
a single continent to his aid. He who was of 
God commanded to replenish (to fill up) the 
earth with a race, mighty in intellect as him- 
self; and, to subdue the earth and fashion it to 
his nobler taste of grandeur and elegance, had 
at his disposal abundant power to rear the lofti- 
est pyramids or place in position the vast rocks 
in the ruined temple of Balbec. 

Time wasted not the powers of his organism, 
for decay and decrepitude were unknown in the 
universal family of him who, as supreme mon- 
arch, presided over, and managed the concerns 
of the entire world. 

Angels hailed with ecstasy the new created 
image of God, and heard with delightful emo- 



OF THE WORD. 81 

tions the song of the stars (Job. xxviii : 8), as 
from the harmonies and cadences of the spheres 
God's praises were heralded by the attributes of 
the eternal Jehovah. 

Gently and softly the waves of the ocean pro- 
claimed the tidings of the finished work of God; 
and the gentle zephyrs rocked the roses and 
lilies till their enchanting aroma filled the even- 
ing air with fragrance and delight. The morn- 
ing sun, that had risen for the first clay to shine 
upon God's image, cast its mellowed light upon 
the being who was " fearfully and wonderfully 
made," and glad anthems of praise seemed 
vocal from the forests and hills, that earth had 
now a Governor, whose glory was a little below 
the angels in regard to time, but vastly their 
superior in his relation to God. 

God looked upon it, surveyed all its bearings, 
and declared that it was " very good." And 
the evening and the morning w ere the sixth dav. 
"Thus the heavens and the earth were finished, 
and all the hosts of them." 

Q. What was the work of the seventh day ? 

A. On that clay God ended his work. The 
attributes of God — the Holy Spirit — had finished 
all that was sublime and stupendous, all that 
was necessary for man, and had endowed him 
with all the elements of greatness, the powers 
of reproduction ; had given to him an infinite 
variety of vegetable and animal life, had filled 
the earth with precious ores, treasures, jewels, 
6 



82 MYSTIC NUMBERS 

and diamonds, had given to light the adapted 
eye, to the ear the harmonies of sound, to the 
olfactory sense, the fragrance of the flowers; to 
the sense of touch, the knowledge of substances ; 
to the sense of sight, the infinite varieties of for- 
mations, plants and colors ; to the taste, the de- 
lightful relish for food; to judgment, the value 
of earth's treasures, a mathematical knowledge 
of distances, the comprehension, in a measure, 
of substances ; and to the tongue the power of 
speech ; and above all, had imparted to him and 
through him to his posterity for all coming time, 
a measure of themselves — a measure of the Di- 
vine nature — the Seven Spirits of God. 

Q. Why did the attributes of God rest on the 
seventh day ? 

A. Because they had finished all their labor, 
and now retired in the fullness of Love (for God 
is JLove), therefore they rested in Love. 

Q. Has the seventh day an allusion ? 

A. It has many, but most of all it alludes to 
a time at the close of the present dispensation, 
when the Seven Spirits of God will again rest, 
and in that rest the trophies of redemption will 
join in the jubilee of heaven forever. 

But more especially the attribute, Love, in- 
spired the seventh day. 

Like the judgment sense in our human opera- 
tions, pervading, uniting, and giving force to all 
the senses, so Love, among the divine attributes, 
cements, unites, and pervades all. This is the 



OF THE WOKD. 



83 



crowning excellence of Deity as it is of humanity, 
embracing in its mystical relation to man the 
sum of all moral law, and the basis on which all 
the law and the prophets rest — love to God and 
love to man. 

How beautiful that the seventh day is thus 
represented by the Love of God ! How sublime 
and grand as the halo of this attribute surrounds 
the devotions of this delightful day of rest! 






PART II-TYPES AND TIME. 



CHAPTER X, 



Creation's Work Finished — Why the Attributes of 
God Rested — The Seventh Day — The Review. 



UESTIOK How many are the dis- 
pensations of time ? 

Ans. We have the record of only 
three. 

Q. What are they ? 
A. First, the dispensation of pu- 
rity— that duration or cycle of time 
when God rested from his works. 
The second, that cycle of time or 
period from which the Messiah or Shiloh was 
promised, and during which epoch, the great 
Messiah's blood was typified by the types of the 
ceremonial law, beginning with the sacrifice of 
Abel's lamb and consummated by the sacrifice of 
our Lord and Saviour Jesus Christ — the typical 
dispensation. The third dispensation is that of 

(85) 




86 MYSTIC NUMBERS 

Grace, and commenced at the sacrifice of Jesus, 
and continues till the close of time. 

Q. What is understood by the term dispensa- 
tion ? 

A. A period during which certain laws and 
regulations control moral intelligences. 

Q. What laws controlled man during the first 
dispensation ? 

A. He received but two commandments, the 
one to multiply and replenish the earth, the 
other to control and subdue it. 

Q. Was he not forbidden to taste or eat of 
the tree of the knowledge of good and evil ? 

A. Not till near the close of this dispensation. 
He was permitted to eat of every tree through- 
out the vast globe without restraint: "And 
God said, behold, I have given you every tree, 
in the which is the fruit of the tree yielding- 
seed, to you it shall be for meat." Gen. i : 29. 

Q. How long did this dispensation probably 
last? 

A. This dispensation must have lasted during 
the seventh day, or till the attributes had enjoyed 
their Sabbath of rest, which was probably four 
thousand years. 

Q. Why so ? 

A. We may safely conclude that God's pro- 
cedure toward man is simply consecutive steps 
in the accomplishment of his purposes. Each 
day in creation occupied the same duration of 
time. It would be irrelevant to his character to 



OF THE WORD. 87 

suppose that the duration of the evening and the 
morning of the first day was only twelve hours, 
that the second day was thirty six, and the third 
twenty. He does not so reveal himself. His 
disclosures show him unchangeable, hence all 
his actions are in accordance with his eternal 
purposes. The mystic number three may very 
justly refer to Him in his association, and in that 
reference supposes that each of the Three that 
bear record in heaven are of equal might and 
glory ; and as it relates to man, body, soul, and 
mind, each are alike equal in their parts. So 
in the duration of time each of the dispensations 
are presumptively of the same duration. If, 
then, the duration of one dispensation was four 
thousand years, and of the last, nearly two thou- 
sand have already passed, and still many 
prophesies are unfulfilled, and may require the 
whole of the four thousand years, or two thousand 
yet to come, before the gospel has been preached 
in all the world for a witness to all nations ; then 
we may justly conclude that the duration of 
each dispensation is alike — four thousand years. 

Q. How do we arrive at the certain chronol- 
ogy of the second or middle dispensation? 

A. The Mosaic account of creation closes at 
the sixth day, and adverts to the seventh merely 
as a day of rest, wherein the active labors of the 
attributes of God rested; of the time of their 
rest we have only the seventh day to guide us, 
but as this is only typical of the eternal rest of 



88 MYSTIC NUMBEES 

the saints, the duration of the t} r pe can have no 
value when placed in juxtaposition with the 
antitype. Then of the duration of this rest, while 
our first parents and their posterity needed not 
the special care of the attributes, we can only 
discover, by the rocks, the numbers, and the 
book of Revelation. 

Here many persons misjudge in reading the 
Holy Scriptures, and form an opinion that 
there were two creations alluded to, instead of 
one, because of the apparent hiatus, or unex- 
plained period, that the first pair remained in 
purity ; and the strange repetition, and the new 
place of their abode, and responsibilities in Eden, 
which garden was not mentioned in the first his- 
tory, nor a remark in reference to the fatal tree. 
The Bible history in many respects is like any 
other truthful history. In taking up a history 
after the lapse of ages, it is expected that the. 
historian will give a short recapitulation of the 
important points of interest in their connection 
with the following historical record. So with 
the great historian to whom the world is in- 
debted for the truthful history of the world's 
creation. The panorama, so to speak, was first 
drawn to the dispensation of creation and purity, 
then to the dispensation of types, prophecies, 
biographies, and canons, and, lastly, to grace. 
Of course, then, the history of transgression must 
commence with the transgression, and, as holy 
men of old wrote as they were moved upon by 



OF THE WORD. 89 

the Holy Ghost, the labors of the Holy Ghost, 
or seven attributes of God, must have again com- 
menced at the commencement of transgression. 

The first history and dispensation ends with 
the third verse of the second chapter of Genesis; 
after this Moses traces only the generations of 
Adam, and his fallen posterity, merely adverting 
to another race of intelligences, but not making 
this the topic of history By giving the ages of 
the lineage down from Adam to Noah, and then 
on, we get the data of chronology ; and upon the 
strength of this testimony conclude that it must 
have been near four' thousand years from the 
fall, or first transgression of Adam in Eden, to 
the birth of our Lord and Saviour, Jesus Christ. 
This interim embraces the Typical Disjmisation. 

Q. Does this aid us in solving the problem of 
the duration of the first Dispensation ? 

A. In a manner it does, because if, like the days 
of Creation, their length is presumptively alike, 
then the duration of the first and third dispen- 
sations must be alike — four thousand years each. 

Q. What race did the sacred historian allude 
to as contradistinguished from the fallen race of 
Adam ? 

A. The unfallen sons of God. These were 
probably the primitive children of Adam and 
Eve, and their children's children. 

The history of this race, their transgression 
and fall, is undoubtedly the great burden of the 
book of revelation. 




CHAPTER XI. 



First Dispensation Four Thousand Years — Man's 
Work — The Mystical Number Twelve — Cain's 
Wipe — Adam's First Posterity — The Kelicts op 
their Work — The Giant's Causeway — Pyramids of 
Egypt. 



UESTION. What would probably 
have been the business of man if 
he had carried out the command of 
God in his primeval state ? 

Ans. His first command was in 
regard to the multiplying of his 
species, "And G-od said, be fruitful 
and multiply and replenish the 
earth." 
The second, to "subdue the earth.' 
As the race had no sickness or death, we may 
readily suppose that, in four thousand years, a 
vast host would have been the result. If from 
the flood to the coming of Christ, being less than 
three thousand years, and under the diminish- 
ing effect of sickness and death, with human life 
not to exceed a hundred and twenty years, so 
(90) 




MYSTIC NUMBERS OF THE WOK I). 91 

vast a population had spread all over the globe, 
what must the population of four thousand years 
have been without these disadvantages ? 

We readily conclude, then, from this hypoth- 
esis, that the earth must have been peopled in 
all its islands and continents, in all its length 
and breadth, at the time that "God planted a 
garden eastward in Eden," wherein he placed 
the man he had created. 

The Rev. Joseph P. Thompson, D.D., LL. D., 
in his recent work, entitled " Man in Genesis 
and Geology," thus writes: "But on the other 
hand there are facts that seem to call for an ex- 
tension of time considerably beyond the com- 
puted chronology of the Bible, in order to admit 
of all that has been effected by man, and in man 
since his first appearance upon the earth." 

The business of this vast company would have 
been to "subdue" the earth by subjecting it to 
mechanical processes, by sculpture, by magnifi- 
cent temples dedicated to the living God, and by 
works of art as noble as the dignity of their 
commanding position would justify. 

They were worshipers of the living God, and 
could see the hosts of heaven, and in the attri- 
butes were children of God, as was Adam before 
he fell : " Which was the son of Enos, which 
was the son of Seth, which was the son of 
Adam, which was the son of God." Luke iii : 
38. If, then, Adam, in his lineage after his 
transgression was the son of God, how much 



i 



92 MYSTIC NUMBERS 

more so before his fall, and his posterity prior to 
his sin would naturally he styled the sons of God? 

Q. But how do we learn that this dispensa- 
tion continued four thousand years ? 

A. By the mystical number twelve. 

Q. How so ? 

A. If the three dispensations were of equal 
length, and the typical dispensation from the 
fall to the coming of Christ was four thousand 
years, then the three must have been twelve 
thousand years: 

This will account for the choice of the twelve 
Patriarchs, who were the representatives of the 
twelve tribes of Israel. Here, then, is a repre- 
sentative of time, as is also the twelve apostles, 
the twelve foundations, the twelve angels, each 
and all relate to the three dispensations of time 
— the twelve thousand years. 

Q. How do we know that Adam had a pos- 
terity before the fall ? 

A. By certain facts that can not be otherwise 
explained. 

Q. What facts? 

A. The sons of God took to themselves wives 
of the daughters of the children of men; if there 
had been no peculiar distinction between the 
two races, why this announcement? 

Cain, shortly after the murder of Abel, took 
a wife in the land of Nod ; if there had been no 
other race save the fallen posterity of Adam, 
who could she have been ? 



OF THE WORD. 93 

Cain was afraid of being killed by somebody, 
some one who was under moral law ; and God, to 
protect him from those who might think him a 
beast and slay him, put a mark upon him. 

And again, the remarks of Jehovah to Eve 
plainly showed her to have been a mother before 
the transgression, and to establish the fact be- 
yond a doubt, Adam "called his wife Eve, because 
she was the mother of all living." 

Here are a sufficient number of landmarks to 
enable us to survey the whole field, and this is 
all that we may expect revelation to give. 

Q. Would it not, then, be a violation of the 
laws of nature as well as of God for the sons of 
God to have taken to themselves wives of the 
daughters of the children of men ? Gen. vi : 1, 2. 

A. Most assuredly so, and the posterity must 
be a posterity of illegitimates: "There were 
giants in the earth in those days" — a monster 
race, whose sins were so great that it "repented 
the Lord that he had made man." 

Q. Did not the Lord always know that just 
such a race would follow the transgression, then 
why did he repent that he had made man ? 

A. God was sorry only, as to the necessities 
that arose in carrying out his purposes. 

Q. But the remark is that "it repented the 
Lord that he had made man on the earth, and 
it grieved him at his heart." Gen. vi : 6. Why 
was this ? 

A. It is no pleasure to God for man to sin — 



94 MYSTIC NUMBERS 

is not now — never was. In all his dealings with 
man he has declared this truth, "that he has no 
pleasure in the death of him that dieth;" but 
now the sin was so terrible and great that man's 
entire nature had no redeeming quality — an 
offshoot of illegitimacy — who gloried in his 
shame, and became presumptuous, self-willed, 
and of monster size, and his destruction must 
ensue, so Mercy, Life, and Love wept over his 
ruin. But as this transpired in the second dis- 
pensation, we must leave it to the investigation 
under that age of the world's history. 

Q. What evidence have we of the long abode, 
say four thousand years and less, of an unfallen 
race? 

A. The remains of gigantic structures that no 
power now or since the flood could have erected. 

Q. What are those relics of antiquity that 
surpass the achievements of later ages ? 

A. There are some five remarkable ruins 
found on the earth that have no record worthy 
of themselves, and many wonders, also, in the 
mammoth caves of the earth which are equally 
mysterious, that have long since passed for 
natural curiosities, which are as much the works 
of art as was the temple erected by King Solo- 
mon. 

Q. What are they ? 

A. Historians have so long claimed some of 
these to have been the work of the elements, that 
to get an idea of their constructions and propor- 



OF THE WORD. 95 

tions, we will be obliged to copy a few para- 
graphs of what lias been written. The majesty 
of some of the remains of destroyed palaces and 
structures is enough to challenge our credulity, 
or overwhelm us in amazement, and never has 
any writer attempted to reconcile it to the labor, 
of human hands. Let us, then, examine the 
Giant's Causeway. 

This wonderful work of art (or natural curi- 
osity, as some call it) is situated on the coast of 
Ireland, a hundred miles or more north of Dub- 
lin, in the County of Antrim, west of Bengore 
Head ; the rock, as herein described, profusely 
covering over twelve hundred miles of coast, so 
great and so vast. Our historian thus remarks : 
" It (the columns around and near the Giant's 
Causeway) consists of many hundred thousands 
of columns, composed of hard, black rock, rising 
perpendicularly from two to four hundred feet 
above the water's edge. 

"The columns, orbasaltes, are generally pentag- 
onal, or have five sides, and are so closely at- 
tached to each other that, though perfectly distinct 
from top to bottom, scarcely any thing can be 
introduced between them. 

"This extraordinary disposition of the rocks 
continues below the water's edge ; it also obtains 
in a small degree on the opposite shore in Scot- 
land. 

"The columns are not each of one solid stone 
in an upright position, but composed of several 



96 MYSTIC NUMBERS 

short lengths exactly joined, not with flat sur- 
faces, but articulated into each other as a ball in 
a socket, one end of the joint having a cavity of 
three or four inches deep, into which the convex 
end of the opposite joint is exactly fitted. This 
is not visible till the stone are disjointed." Enc. 
Americana, vol. 5. 

Q. Is it supposed that these peculiarly wrought 
stone are formed by the processes of Creation ? 

A. Some even write so, whether they have a 
reason for it or not. Would it not seem a little 
out of the method of the Creator to have erected 
hundreds of thousands of these columns two or 
three times the height of the forest trees, and to 
have joined them together by sections and joints 
five square, three square, and eight square, and 
left them as monuments of His skill ? 

One writer declares that God built these basal- 
tic columns "just to. silence the atheist." Could 
not the canopy of heaven, with the myriad of 
twinkling luminaries, have been a greater, a 
more overwhelming proof of the existence of God, 
than these columns ? But, driven to account for 
their singular appearance, and having no key 
to unlock the mystery, they resolve it into the 
probability that the great God had a desire to sur- 
prise his creatures, and so fashioned these rocks 
Avith corresponding cavities and sockets ; that is, 
after making worlds, He became a stone mason ! 

Q. Is the Giant's Causeway and these basaltic 
columns the same ? 



OF THE WORD. 97 

A. They arc alike fashioned, but many of the 
columns arc seen on the high bluff, while the 
same kind of stone, with the same kind of joints 
and sockets, are those of which the great cause- 
way is formed. 

Q. How is this causeway arranged or con- 
structed ? 

A. The north channel, at its narrowest point, 
is some twelve miles in width, and all along- 
north to the Giant's Causeway, and far beyond, 
these fragments of dressed rock are found in 
great abundance ; that portion designated as the 
Causeway rises but a few feet above the sand, and 
consists of three streets, three or four hundred feet 
in width, each appearing about a rod apart, and the 
portion between the causeway streets tilled with 
immense undressed rock, over which the tide as 
it arises or recedes roars with great fury. These 
streets are the tops of perpendicular columns, 
like those back from the water's edge, with cavi- 
ties on the one end of every section and corre- 
sponding sockets on the other. 

They descend with the slope into the sea, and 
some suppose they cross it, it being more than 
sixty miles across, and the depth of which is 
over thirty fathoms, or one hundred and eighty 
feet. As no one has ever given a hint as to who 
placed this pavement of closely fitted columns 
in such artistic arrangement, or who could have 
filled up the spaces between them with such enor- 
mous rocks, we venture to try, to solve the prob- 
7 



98 MYSTIC NUMBERS 

lem, by remarking that these are relics of the 
work of Adam's unfallen race, and the history 
of the object of their erection will be positively 
found out, only, when Ave have deciphered cor- 
rectly the language used in this first cycle of 
time, as perchance may yet be found engraved 
upon these eternal witnesses — the rocks. 

But this we may justly suppose: that a plan 
had been laid to entirely dam up the north 
channel so that the tide could not pass through. 
This magnificent enterprise might have been 
deemed expedient to the safety of vessels moored 
along the channel. Or it might have embraced 
two objects, not only to rear a barrier against 
Avhich the tide might rush with its fury for ages 
in vain, but to so bridge the channel that persons 
and processions could pass over in safety. 

We may guess at the magnitude of an enter- 
prise by the preparations made in that direction. 
]\ T ow, along this coast are an abundance of these 
dressed rock to have bridged by one continuous 
street of columns from Port Granniay to the 
Scotland shore, notwithstanding the great depth 
of the channel, and to a height of even three or 
four hundred feet above, if it needed such a 
height to make it impervious to the rushing tide. 

Here are the dressed rock, yonder is the com- 
mencement on a grand scale, and we have only 
to conjecture the object by the great prepara- 
tions made for its accomplishment. 

That such a vast wall as this has survived the 



OF THE WORD. 99 

dashing billows and swelling tides from unknown 
ages, and that the artistic skill indicates that 
intelligent laborers were employed in its con- 
struction, and that by almost superhuman pre- 
cision each stone fits to its place with perfect 
exactness, is irrefragable evidence of the exist- 
ence of a race who needed this skill, and 
accomplished, so far as they had proceeded, the 
great design of their being. 

Q. Is this all the curiosities of the North-Irish 
Coast? 

A. It is not, nor from our brief sketch can the 
mind grasp the wonders of these curiosities. 
Before we proceed farther, let us learn from 
another writer and eye-witness the wonders of 
this coast. He says: "Only imagine yourself 
in a little row-boat, passing around the northern 
coast of Ireland. In the distance you seem to 
look upon an immense castle, flanked by double 
rows of cylindrical columns. 

" It seems so fortress-like, these massive struc- 
tures, rising from the depth of the sea, that you 
expect to find guards and wardens, soldiers and 
arms, but as you approach nearer it loses that 
castellated appearance, and gradually lessens in 
magnitude, until there remains only a huge 
stone wall extending around the coast for miles. 

"It is composed of gigantic pillars, cut into 
prisms, three-sided, five-sided, and eight-sided, 
side fitting to side, variously jointed, joint cor- 
responding to joint, innumerable irregularities, 



100 MYSTIC NUMBEES 

conformed into such beautiful regularities that 
you are struck with awe at so perfect a monu- 
ment of skill, and ask involuntarily, to what 
great artist your praise is due, what year marked 
the foundation-stone, what force formed each 
cylinder and joined in uniform contact such irreg- 
ular masses ; the toil of many a life-time has 
been spent on far meaner designs, and proud 
wealth has gloried in much less wonderful relics 
of man's invention. 

"Passing onward, and still onward — for this 
columnar structure bounds a great extent of 
coast — you come upon a vast gateway of stone- 
work like the rest, but formed into a wide arch, 
not Norman or Gothic, but unique, and perfect 
as peculiar. 

"Its entrance is kept by huge waves that for 
centuries have been rolling higher and higher 
to bar the gateway that opens still ; so your tiny 
boat rises with their swelling, and you pass 
through, not, as you had expected, to find the 
sky above you still, but into the recess of a 
mighty cavern, whose vaulted roof is formed of 
stones, many cornered and many colored. You 
should be there at sunset, as we were, to see clash- 
ing waters sparkling with gold, and the stones 
radiant with crimson light. 

"One is awed into silence, for there is something 
fearful in the thought of a chamber built without 
hands; but should your feelings find vent in 
words, your ears would be stunned by the deaf- 



OF THE WORD. 101 

ening sound of your voice, so heavy is the echo 
there. 

"I had always been anxious to see the inside of 
this famous cave, with its ocean door and stony 
wall, hung with sea-weed tapestry, but I assure you 
I was not less eager to see the outside of it again. 

'*I had no ambition to interfere with solitude 
too desolate for aught save the cawing of rooks 
and the twittering of swallows. 

"The average height of these basaltic columns, 
constituting the Giant's Causeway, are from two 
to four hundred feet, while the whole neighbor- 
hood is strewn with detached fragments of this 
species of rock, that in their picturesque confu- 
sion seem the broken pillars of some ruined 
temple. 

"These columns in combination, these hepta- 
gons, hexagons, octagons, and triangles, all join 
in perfect symmetry, as if hewn from correspond- 
ing measurement, and form, when you have 
climbed the rocky ascent to the level summit, a 
tasselled pavement where one may promenade 
in scorn of the fierce waves that incessantly dash 
against their base. 

" But we are forced to turn away from the 
Mosaic pile that owns no mason, from the old 
arm-chair that no cabinet-maker ever planned, 
from the huge boAvl where none but a giant could 
drink, and the organ-pipes, to whose identity the 
roaring waves lend so real an enchantment." — 
Jour, of Com. 



102 MYSTIC NUMBERS 

Q. Did that writer think that these columns 
and that cavern were made "without hands "? 

A. So it would seem by the sketch already 
given. 

This wonderful subterranean cavern is now 
called the Giant's Amphitheater, and is found 
near Port Noffer Bay. 

Not even Rome itself can equal in beauty this 
grandest of all that is grand in this direction. 
It is in form just a half circle, and no living- 
architect could form it more exact, and the cliff 
slopes precisely the same angle to the center. 

All around inside of this cavern, from the upper 
part, extends a row of columns eighty feet high, 
with a broad, rounded projection, not unlike an 
immense bench, for the more perfect accommo- 
dation of giant guests of Fin-Mac-Cul. 

The next row of pillars is sixty feet high, with 
the appearance of another gigantic bench; and 
so on continuously down to the bottom, and here 
the water is inclosed by a circle of basaltic rock, 
forming the limits of a grand arena. Close to 
this amphitheater is the giant's organ, composed 
of beautiful colonade pillars, one hundred and 
twenty feet high, much resembling the pipes of 
an organ, and opposite of this is his loom, where 
tradition asserts that the giant busied himself in 
weaving the fabrics of other davs. 

Q. Why do all writers judge these to be 
natural curiosities ? 

A. Not knowing who could have built them, 



OF THE WORD. 103 

or for what intent they were erected, they, as 
others always have done, call them natural curi- 
osities. 

Q, This must be a very easy way of disposing 
of a work of art so significant of human accom- 
plishment? 

A. It certainly is, and the reason for so doing- 
is self-evident ; for, having no idea of a pre-fallen 
race, united in mind and interest, that needed 
not to sow and reap in order to obtain their 
bread ; that had no sickness or death, that could 
conceive great projects and carry them into 
effect, that had minds that had greater forecast 
than our own, that could employ the leviathan 
of the deep, and all the amphibious races to 
labor in perfect accordance with their will; in 
short, a race that had dominion over all the 
fowls, the fishes, the beasts ; although this race 
is plainly spoken of in the Holy Word, the solu- 
tion, with them, became impossible. Hence they 
write of it as a stupendous work of chance or of 
God, and they hardly know which. 

This surely could not come under the stalac- 
tites or stelagmites ; volcanoes could hardly have 
dressed the stone so exact, or reared them so 
symmetrical, nor does it seem rational that the 
angels turned stone-masons, and much less Jeho- 
vah, who stretched out the heavens by his word 
alone. 

Q. If, then, there is no record as to when or 
for what purpose these walls were erected since 



104 MYSTIC NUMBERS 

the second dispensation commenced, we may 
justly conclude them to be relics of the first dis- 
pensation ? 

A. That would seem very reasonable. 

Q. What other remains of antiquity have no 
historical origin ? 

A. The Pyramids of Egypt. 

Q. What of them? 

A. There are three wonderful towers, or Pyra- 
mids, some two miles from the river Nile, and 
but a short distance from the city of Cairo, 
which at present has a population of over three 
hundred thousand. The Nile is a large river 
bordering the great Sahara Desert of Africa, 
and running nearly parallel with the Red Sea, 
its entire length (one thousand five hundred 
miles), and emptying itself into the Mediterra- 
nean sea at or near its eastern extremity. 

Along this river are found the loftiest pyra- 
mids of any in the known world ; the dressed 
stone also, that compose three of them, are of 
such magnitude as to almost challenge credu- 
lity as to their being the works of art. The 
names of these three pyramids are, Gize, Ceph- 
renes, and Cheops. We will now give a histori- 
cal sketch or two, and then proceed with our 
catechism. The historian says : 

"W^hen we left Gize, at one o'clock in the 
morning, the tops of the two largest pyramids 
were illuminated with the light of the moon, and 
appeared like craggy peaks piercing the clouds. 



OF THE WORD. 105 

At half-past four in the morning we prepared 
to enter the great pyramid, Cheops. We laid 
aside our clothes, and each one took a torch in 
his hand, and we began to descend the long pas- 
sage, which at last became so narrow that we 
were obliged to creep on our hands and knees. 
When we had passed through this passage we 
were obliged to ascend in the same manner, 
when we came to a much more spacious apart- 
ment, coated with granite, and at one end of 
which Mr. Savory saw an empty sarcophagus, 
made of one piece of stone, but without a lid. 
We next proceeded to a second room, which lay 
under the one above mentioned, and was of 
smaller extent. It contained an entrance to a 
passage that was filled up with rubbish. We 
now ascended through this, avoiding, not with- 
out difficulty, a deep well on the left. W r hen 
we had reached the open air we were all ex- 
hausted by the heat, which we had endured in 
the interior of the pyramid. 

"After we had rested ourselves we ascended 
the pyramid on the outside, and in doing so 
counted about two hundred stone steps, varying 
from two to four feet in thickness, and here from 
the summit we enjoyed a most delightful view." 

Q. How much land does this pyramid cover? 

A. About thirteen acres. 

Q. How high is the highest of these pyra- 
mids ? 

Herodotus gives eight hundred feet as the 



106 MYSTIC NUMBERS 

height of the tallest of the three ; Diodorus six 
hundred; Strabo makes it six hundred and 
twenty-five feet, and later discoverers declare it 
four hundred and fifty feet perpendicular at the 
center, and about eight hundred up each of the 
four sides to the top. One writer claims the 
top stone to be sixty feet square ajid five feet 
thick, weighing not less than nine hundred tons. 
Another historian gives the following graphic 
sketch : 

"After walking the columned avenue of this 
great mausoleum, we began the ascent of the 
larger pyramid, known as the Cheops. 

"We found the ascent extremely difficult, in- 
deed, in ancient times it must have been impos- 
sible, when its polished and beautiful casing, 
remained entire ; but this having been removed 
by time and accident in many places, and pur- 
posely in others, a path, if it may so be termed, 
is made to the summit. 

We were aided by attendants from the tem- 
ple, who, from long practice ascend with ease, 
assisting also those strangers who wished to 
climb the perilous height. 

"As we reached half way a block, Avhich had 
been removed from its place, either by the irre- 
sistible force of a sirocco from the desert, or by 
lightning, gave the high priest and myself a 
resting-place. 

"As we stood here a few moments I looked 
down upon the prospect below; the sight at first 



OF THE WORD. 107 

made me dizzy, for we were elevated four hun- 
dred feet above the base. 

"Again we mounted upward, and after incredi- 
ble fatigue gained the summit, not without peril, 
for a slip of the foot, or hand, each block being 
as high as a man's neck, would have been fatal. 

" How shall I describe the scene that burst 
upon my vision as I gazed about me from this 
mountain-like elevation? As I ascended the 
prospect of the country enlarged at every step, 
but now I seemed to behold the earth itself 
spread out beneath me. 

" The place where I stood, which looks from 
below like a sharp apex, is a platform several 
cubits across, on which twenty men could stand 
or move about with -ease. I can give no ade- 
quate conception of the scene I beheld. 

"First the valley of the Nile was visible, ex- 
tending many leagues to the right and left, and 
resembling a green belt a few miles wide, through 
which the river flows like a silver band, while 
upon its borders cities appeared like precious 
stones. It was a gorgeous and magnificent as- 
semblage of cities, temples, palaces, obelisks, 
gardens, monuments, sphinxes, barges, cause- 
ways, and a multitude of people." — Pillar of 
Fire. 

Q. Is there no idea when, or by whom, these 
pyramids were erected ? 

A. Certainly. There are an abundance of 
opinions, but by what power these mighty rocks 



108 MYSTIC NUMBERS OF THE WORD. 

were conveyed there and placed in such perfect 
harmony, each step being of equal thickness on 
all sides, as well as being a perfect slope, has 
very much confused speculation. Some think, 
from an engraving of modern language, that it 
took a hundred thousand men twenty years to 
build it ; but with all the strength of Egypt, five 
hundred thousand men could not have placed 
those rocks so mountain high ; no class of being 
but those who had dominion over all the beasts 
of earth and fowls of heaven could have done it. 



CHAPTER XII. 



Thebes on the Nile — El Kanark — El Uksur — Bal- 
bec — Garden of Eden Planted — Marriage — The 
World Peopled before the Fall — Palenque — 
Copan — Caves of Kentucky — Fingal's Cave. 



UESTIOK What other ruins of 
preterlapsecl ages do we find along 
the Nile ? 

Ans. At Memphis we find a col- 
ossal statue of unknown antiquity 
which is eighteen feet across the 
breast, lying in the dust, the 
statue being that of a man, and 
supposed to represent some giant 
of olden time, like busts of modern years, the 
legs of which have long since been removed.* 




*Giaxts op the Olden Time. — A giant exhibited in Rouen, in 
1830, measured nearly eighteen feet. The Chevalier Scrog, in his 
voyage to the Peak Tenerifle, found in one of the caverns of that 
mountain the head of the Gunich, who had sixty teeth, and was not 
less than fifteen feet high. Gorapius saw a giant that was ten feet 
high. The giant Galabra, brought from Arabia to Ronic, under 
Claudius Caesar, was ten feet high. Fannum, who lived in the time 
of Eugene II., measured eleven and a half feet. Near the castle 

(109) 



110 MYSTIC LUMBERS 

What a gigantic monster of a man this must 
have been when standing upright, as probably 
it once did, formed out of solid limestone rock, 
if proportioned in height to the breadth across 
the shoulders as it now appears. 

Q. Are these, all the wonders of the valley of 
the Nile ? 

A. By no means. Let us ascend the river a 
few hundred miles and look at the ruins of the 
ancient Thebes. 

The author of "Remarkable Places and Charac- 
ters in the Holy Land" Rev. C. W. Elliott, thus 
remarks of the ruins in the vicinity of Thebes : 

" Let us ascend the Nile to Thebes. 

"When it was first founded is lost in the cen- 
turies of the past ; but fifty centuries ago Menes 
found it a city. 

"On the eastern bank of the Nile stood, and 



in Dauphine, in 1623, a tomb was found thirty feet long, sixteen 
wide, and eight high, on which was cut in gray stone these words, 
"Ketolochus Rex." The skeleton was found entire, twenty-five 
and a fourth feet long, ten feet across the shoulders, and five feet 
from the breast bone to the back. Near Palermo, in Sicily, in 
1516, was found the skeleton of a giant thirty feet high, and in 
1559 another forty-four feet high. Near Mazrino, in Sicily, in 
1816, was found the skeleton of a giant thirty feet high, the head 
was as large as a hogshead, and each of his teeth weighed five 
ounces. The giant Farragus, slain by Orlando, nephew of Charle- 
magne, was twenty-eight feet high. In 1814, near St. German, 
was found the tomb of the giant Isorent, who was not less than 
thirty feet high. In 1599, near Rouen, was found a skeleton 
whose skull held a bushel of corn, and who was nineteen feet high. 
The giant Bacart was tweDty-two feet high ; his thigh bones were 
found in 1703, near the river Moderi. 



OF THE WOHD. Ill 

still stands, the Temples El Kanark. At the 
entrance of the Temple El Uksur, half a mile 
from Kanark, stood two superb obelisks of red 
granite, with hieroglyph ic writings engraved 
upon their apex. Within is a magnificent ave- 
nue of fourteen columns, sixty feet high, with 
capitols sculptured with the bell-shaped flowers 
of the papyrus. 

"The great Hypostyle Hall, in the Temple of 
El Kanark, is the most elaborate work in Egypt, 
or even in the world. In length it is a hun- 
dred and seventy feet, in width three hundred 
and twenty-nine feet, and it is supported by one 
hundred and thirty-four columns, the loftiest of 
which rise seventy feet, and are thirty-six feet 
in circumference. 

"These grandest columns form an avenue in 
the midst of the court, and the others form trans- 
verse avenues. 

"In the Ramesium, at the edge of the desert, is 
a Colossal Statue, hewn out of a solid rock of 
red granite, which, in weight, is over nine hun- 
dred tons. The foot of this statue measures 
eleven feet, and across the shoulders over twenty- 
two feet. 

" This ponderous mass was in some way trans- 
ported from its bed in the quarries of Syene. and 
placed in the courts of the Temple — How?" 

Q. Do we suppose that these columns were 
erected by man ? 

A. Most assuredly they were, and as we have 



112 MYSTIC NUMBERS 

not at our command power or unity of effort 
sufficient to transport or erect them, if trans- 
ported, we naturally place them among the 
undeveloped ages, or as the last named writer 
calls it, the "rude Egyptians " who " dared to do" 
what we, with all our science and inventions, 
can not or will not do. But we do not presume 
te say that the Egyptians ever knew any more 
about the time of their erection than we do, only 
in their traditionary record, which may be very 
unreliable. 

Q. What has been the wonderful history of 
this portion of the earth ? 

A. That this portion of earth has been the 
center of the revelations of God, ever since the 
flood, and in it is still found the great river 
Euphrates, of Eden notoriety, as well as Jerusa- 
lem and Judea, of which are written all the 
miraculous revelations concerning not only the 
Jews, but of the redemption of the Avorld itself, 
none can even question. 

That immense deserts border both the Nile 
and the Euphrates is also a geographical fact; 
that in this portion of the earth are the most 
positive evidences of the ruins of mighty temples 
and of giant men and monster beasts, no educated 
mind can doubt. 

If, then, we ever learn its earlier history, its 
history before the fall of man, when the garden 
of the Lord was not Eden, but the world, we 
shall then develop the fact that the great deserts 



OF THE WORD. 113 

of this land were made so only after the "sons 
of God took to themselves wives of the daughters 
of the children of men," and the earth became 
doubly cursed for their sake. 

Q. Are there any other ruins of mighty tem- 
ples that have outlasted the records of time? 

A. Balbec, the ancient Ileliojwlis, or City of the 
Sun, in Syria, forty miles from Damascus, is 
surrounded with ponderous walls that are of 
astonishing dimensions, and must have been 
erected by men who had access to power and 
unity of effort, not now known upon the earth. 

The Encyclopedia Americana thus describes 
the wonderful ruins. The writer remarks : 
"Whether the magnificent temple of the sun, a 
great part of which is still uninjured, and which 
is one of the most splendid remains of antiquity, 
was built by the Emperor Antonius Pius, or by 
Septimius Severus, upon whose medals it ap- 
pears to have been first represented, is uncer- 
tain. Of fifty-four lofty columns there are only 
six standing ; their shafts are fifty-four feet high 
and nearly twenty-two feet in circumference, 
and the whole height, including the pedestal and 
capitol, is seventy-two feet. The size of the 
stone of which the walls of the temple are con- 
structed, is astonishing. Xo mechanical expe- 
dients now known would be able to place them 
in their present position." 

Other writers have given their dimensions as 
over thirteen feet square and sixty feet in length, 



114 MYSTIC NUMBEES 

of one solid dressed rock. This would place 
their weight at between six and seven hundred 
tons each, the shafts equally great and ponderous. 

In the quarry, some two miles distant, is one 
of those dressed stones, protruding out from the 
solid mass of rock more than seventy feet, and 
is supported in this horizontal position by the 
strength of itself, as it still remains in connec- 
tion to solid rock in the quarry. This dressed 
rock is thirteen feet three inches square; the 
whole mighty projection supports itself aloof 
from any abutment on which to rest, having 
been dressed, on all sides, back some seventy 
feet. Should that rock or dressed stone become 
disengaged from the parent rock, what force 
could again raise it or convey it to the wall, 
where many like it remain a wonder to those 
who visit the ruins of Balbec ? 

Q. What testimony do these rocks give ? 

A. The testimony these mighty rocks bequeath 
to us is that skill, labor, strength, and wisdom 
placed these stones in eA^erlasting perspicuity, 
so that the nations of the earth might learn 
that in their transgression they inherited a weak- 
ness and incompetency, that with all their knowl- 
edge of arts, inventions, and mechanical power, 
they are left as pigmies and children when com- 
pared with the men of primeval ages — men of 
the first dispensation. 

We have now examined the wonders of what 
we call the old world, and found many testimo- 



OF THE WORD. 115 

nies of the rocks to corroborate the testimonies 
of the Mystic Numbers, and as much so, they 
testify of the skill and labor that reared them as 
do any works of art now known, and the sudden 
and complete overthrow of the nations that 
reared them, in the apparent midst of their erec- 
tion, or while they were rejoicing over the great 
achievements of sculpture and strength, leave us 
but little doubt that the judgments of God were 
poured out without a mixture of mercy upon 
their land and upon their cities, upon their 
temples and their palaces alike, when by revolt 
and sin they became the children of wrath. 

Q. What would probably have been the em- 
ployment of the sons and daughters of Adam 
(the sons of God) for the first four thousand 
years of their sinless purity ? 

A. It is not positively known, nor has revela- 
tion indicated the exact spot of earth where 
Adam and Eve were first created, but it is sup- 
posed to have been near to Eden, or in that 
portion of the world. Indeed, it is our opinion 
that the country of the Nile might have been the 
favored spot; and if the garden of Eden, which 
we believe was subsequently planted "eastward 
in Eden," was located near the great river Eu- 
phrates, this locality would have been eastward 
of the Nile. We gather this idea also from the 
fact that temples of the most astonishing gran- 
deur and workmanship are found erected along 
the course of this ancient and mighty river. 



116 MYSTIC NUMBEES 

The progress, then, of the human family dur- 
ing the first four thousand years, would have 
exhibited itself in their temples erected to the 
living Jehovah, and in the songs and anthems 
of praise they might have offered up to Him — 
their Father and their God. 

Having no sickness, no death, and but little 
sorrow, needing no food, save that, that grew 
spontaneously, no need of clothing, for the 
humanity they possessed was their clothing, as 
even ours will be, when raised up to meet the 
Lord in the air ; their undivided attention might 
easily have been directed to the first and only 
universal language of the world — the language 
of poetry and of music. 

Q. Did they marry, and were they given in 
marriage from their first creation ? 

A. We can get a better understanding of the 
regular steps in the history of man by reading 
to the seventh verse of the second chapter of 
Genesis, and for the eighth verse read the 
eighteenth, and so on to the close of the chapter, 
and then finish that portion omitted, *. e., from 
the seventh to the eighteenth verses. 

We do not say that the present arrangement 
of the verses in the chapter are intentionally 
wrong, but we think they have been misplaced, 
and by reading as above we plainly see the 
relation of marriage in its appropriate place, 
and the "time that the first pair were united in 
marriage, God himself solemnizing the holy rela- 



OF THE WORD. 117 

tion. Our Saviour remarked to the Pharisees : 
"Have ye not read that He which made them 
at the beginning made them male and female, 
and said, for this cause shall a man leave his 
father and mother and shall cleave to his wife, 
and they twain shall be one flesh. Wherefore 
they are no more twain, but one flesh. What 
God hath joined together let not man put asun- 
der." — Matt, xvix: 3-6. We then learn that 
what Adam said to his wife, Gen. ii: 24, was the 
command of God, and that they both married, 
and were given in marriage from the time men- 
tioned in Gen. i: 28 to the present time — no 
change in the holy relation of the man to his 
wife. In their first married relation the union 
was formed between the attributes, which were 
infallible, and this constituted the union an in- 
fallible and inseparable connection, so much so 
that even Adam could not avoid the dilemma 
into which the fallible senses had led the "bone 
of his bones and flesh of his flesh," though he 
tried to excuse the association before God by 
saying, "The woman whom thou gavest to be 
with me, she gave me of the tree, and I did 
eat." 

Q. The marriages, then, of the first dispensa- 
tion were very peculiar ? 

A. No more so than now, only in this rela- 
tion; the attributes now being disorganized, we 
are not in possession of infallibility, -and the 
senses being depraved, we can not judge of 



118 MYSTIC NUMBEES 

another, and hence, unless assisted by the Seven 
Spirits of God, we may make a very unwise 
choice, either of husband or wife. But this was 
impossible in primeval ages, " for the man was 
not without the woman, neither the woman with- 
out the man, in the Lord." 

Q. Do we not suppose that the population of 
the earth extended to the western continent be- 
fore the great transgression ? 

A. There are many evidences of an intelligent 
race of human beings, of whom there is no record 
left, either traditional or historical, on the west- 
ern continent, and the remains of ruined cities 
and temples clearly show the artists to have 
been familiar Avith Egyptian and Grecian archi- 
tecture, some specimens bearing great simi- 
larity. 

We call a certain style of architecture Grecian 
or Egyptian, but both the Brahmans and Bud- 
dhists claim an ancestry more remote than 
modern Greece, Egypt, or Home, for they go 
back to a time when gods were victorious over 
gods, and in these contests whole constellations 
were involved. 

How wild the traditional record of events 
must be that occurred before the deluge, and of 
which only the daughters-in-law of Noah could 
communicate to their children, and thus hand it 
down from generation to generation, continually 
being augmented, as all traditions must be, in 
passing from mouth to ear for ages. Still we 



OF THE WORD. 119 

may learn something from the traditions of the 
unchristianized nations of the earth. 

If, then, any style of architecture extant is 
called Grecian it may have existed thousands of 
years before Greece had a nationality; so we 
may say that the oldest relics of antiquity east 
are very similar to those found in ruined cities 
in Central America. 

Q. Where are those ruins that are unknown 
to history, or tradition, as to their first erection ? 

A. We find some of them in Central America. 
Palenque is the most noted, it having more 
statues and singular engravings, a richer dis- 
play of mason-work and architecture than any 
other, and also resembling the obelisks and en- 
gravings of Thebes, and El Kanark, and other 
ruins along the Nile. 

Q. What would we infer from this similarity ? 

A. That the probability is that the arts and 
sciences had in a measure their origin in the 
eastern hemisphere, and prevailed Avestward at 
first in their progress as they have of later ages. 

Q. Do the columns of stone and ruined walls 
of these unknown cities indicate the force of 
strength that must have been accessible when 
Hypostyle Hall, in the Temple of El Kanark, 
on the Nile, was erected ? 

A. There have none as yet been discovered so 
vast and ponderous, but as there has been but 
little search in this direction in the interior, of 
Central America, we need not be surprised if 



120 MYSTIC NUMBEES 

colossal structures may not yet be found of 
equally marvelous proportions. 

The ruins of the Temple of Copan, as shown 
by the sketches of Mr. John L. Stephens, in his 
work, entitled "Incidents of Travel in Central 
America, Chiapas, and Yucatan," published by 
Harper & Brother, 1842, illustrate in a very 
forcible manner the skill to which engraving 
had advanced in this remote age of the world; 
and in a clearer manner than on any other ruins 
found, indicate an alphabet either of hiero- 
glyphics or of characters, to represent certain 
sounds, as does our own alphabet, and the same 
to have existed so far back in the earlier ages 
of our world as to have no record now left in 
ancient history or even tradition, so sudden and 
complete have been their overthrow. 

Mr. Stephens' remarks in reference to the 
ruins of Palenque, and especially the tablets of 
hieroglyphics, that " the impression made upon 
our minds by these speaking but unintelligible 
tablets, I shall not attempt to describe. From 
some unaccountable cause they have never be- 
fore been presented to the public. Captains Del 
Rio and Dupaix both refer to them, but in very 
few words, and neither of them has given a single 
drawing. Acting under a royal commission, 
and selected, doubtless, as fit men for the duties 
intrusted to them, they can not have been 
ignorant or insensible of their value. 

"The Indians call this building an escuela, or 



OF THE WORD. 121 

school, but our friends, the padres, call it a 
tribunal of justice, and these stones, they say, 
contained the tables of law. There is one im- 
portant fact to be noticed : The hieroglyphics 
arc the same as were found at Copan and Quiri- 
gua. The intermediate country is now occupied 
by races of Indians, speaking many different 
languages, and entirely unintelligble to each 
other, but there is room for the belief that the 
whole of that country was once occupied by the 
same race, speaking the same language, or, at 
least, having the same written characters." 

Q. Is there any thing in the formation of 
these deserted ruins that are similar to those on 
the shores of the Nile ? 

A. The pyramids are somewhat alike, though 
of much less proportions ; the carved work on 
the walls and statues, obelisks, and dressed 
columns, indicate that the workmen of each had 
been educated in the art of cutting stone in the 
same school, resembling them much more than 
did any work of the American Indians, the 
Europeans, when this continent Avas first dis- 
covered. 

Q. What do we gather from this of the history 
of the first dispensation ? 

A. Only one fact, that the entire earth was 
once occupied by a race of human beings, whose 
education in the arts were similar, who erected 
edifices or temples to Deity, and that the same 
became habitations of beasts and fowl, and 



122 MYSTIC NUMBERS 

that the race perished, and with them the arts 
they understood so well, and that the Ameri- 
can Indians are not their descendants ; hence 
this race must have existed before the flood, if 
not before the fall, and as such were of one lan- 
guage, one school of arts, and were devoted to 
similar pursuits. 

Q. Have we any relics of antiquity or of 
superior artistic skill, in any part of the United 
States that history gives no record as for what 
purpose they were arranged, or for what object 
they were fashioned ? 

A. We surely have, in the caves of Kentucky, 
and in other subterranean wonders, a brief 
sketch of which we will give : The three princi- 
pal caves in Kentuckey are located in Barren 
and Edmonson Counties, about ninety miles 
from Louisville. They are truly the wonder of 
the world, and he who can place them as natural 
curiosities can easily consider a steamboat or 
railroad engine a natural curiosity also ; and let 
us here remark that no writer would do so if 
there were any other way to account for the 
wonderful works of sculpture and skill, reveal- 
ing design and grandeur alike marvelous. 

The names of the caves are the Mammoth, 
the Diamond, and the Hundred Dome. 

The Mammoth Cave is about eighty rods from 
Green River, with quite an ascent from the river 
to the entrance of the cave. Here is an opening 
in the hill-side of some twenty feet, and the 



OF THE WORD. 123 

descent is at one-eighth of a circle, or forty-five 
degrees, which continues for more than a hun- 
dred feet, and passes near to a great chasm of 
seventy or eighty feet in depth, close beside the 
passage way. The avenue through which the 
visitor must pass in order to reach the wonderful 
cavern is about thirty feet wide, the sides of 
which are as white as if newly plastered, being 
of white limestone rock. 

The avenues have all been named by the own- 
ers of the caves, thereby giving a very spicy 
exhibit of nomenclature. The first avenue we 
pass is called Audubon, and is some half a mile 
in extent. The floor along the main avenue is 
rough and irregular, and great piles of loose 
rock are found all along the passage, while 
farther on the floor seems to glitter with crystals 
Avhich can not be described, so grand is their 
appearance. 

We now come to a spacious room called the 
Church, which has a large recess in the rock for 
a pulpit, with projections very much like a gal- 
lery, and a little farther on is a rock much 
resembling a coffin, which is named the Giant's 
Coffin ; then we come to Martha's Palace, the 
ceiling of which is limestone, and the room some 
twenty-five feet in diameter, the lofty exhibit of 
which is very picturesque and beautiful, and the 
more so. as near it flows a delightful fountain of 
cool spring water. Our passage now is beauti- 
fully arched in the most workman-like manner, 



124 MYSTIC NUMBEES 

but near it is another pit or chasm fifty feet 
deep, which, if not being in possession of a lamp 
or flambeau, we should most assuredly make it 
our last resting-place on earth. 

Here is Minerva's Dome, which is about 
thirty feet high, and so lofty is the vast arch 
or ceiling, that its appearance is sublimety 
grand. 

Our journey now for half a mile is through 
crooked passage ways, and over rough rocks, 
and near vastly deep chasms, one of which is 
called the Bottomless Pit, which is not less than 
a hundred and fifty feet deep, and were it not 
for a protection of modern days, along its brink 
no one could pass in safety ; but, having passed 
the pit, we are almost startled at beholding the 
magnificent dome over our heads. 

We now come to what is called Reveler's 
Hall, where the floor is quite smooth and the 
room spacious and grand. A very peculiar 
stone, eight feet across and one foot thick, stand- 
ing on one edge ; the point of the other edge 
holds the stone from falling by touching a pro- 
jecting rock, under which dead-fall we must 
pass if we wish to farther proceed; but on Ave 
hurry through this trap, and through that nar- 
row passage till Ave find ourselves in the Odd 
Fellows' Hall, which is so named from the fact 
that three links of a chain of purely stalactite 
formation are here to be seen, the Avhole chain 
being about six feet in length. 



OF THE WORD. 125 

Bacon Chamber is an oddity, for the entire 
ceiling is hung with apparent hams of bacon, 
tied up in white sacks, and so suspended from 
the lofty roof. These are said to be solid stone, 
and near them is a round cavity as if a chaldron 
kettle had been pressed into the rocky ceiling, ' 
bottom up. Here is a body of water twenty feet 
deep, called the Dead Sea, along the slippery 
shore of which we must creep if we would pur- 
sue our journey till we come to the Mammoth 
River, which is filled with eyeless fish, and is 
forty feet wide and twenty feet deep, and doubt- 
less somewhere empties into Green River, but 
no one has yet ascertained the place of intersec- 
tion. 

One singular phenomena of this cavern is that 
the air is pure and refreshing, notwithstanding 
we are several miles from the mouth of the cave, 
and a thousand feet below the surface. 

The Star Chamber is a most magnificent 
sight, as the roof is more than sixty feet above 
our heads, and by a dim light the projecting 
white rocks look like stars, being entirely sur- 
rounded by black gypsum, which covers the 
entire ceiling. The stalactite formations are 
numerous and very picturesque, being formed 
by carbonate of lime, and suspended from the 
roof-like icicles of one to two feet in thickness, 
reaching from the ceiling to the floor, named, of 
course, after the ancient worthies of bygone ages, 
such as Hercules, Caesar, Pompey, etc. 



126 MYSTTC NUMBEES 

This cavern is among the wonders of the 
world, being in all its avenues more than a hun- 
dred miles in extent; but as we have only passed 
through some ten miles of the cave, we can form 
but a limited idea of the vast recesses of Mam- 
moth Cave ; but this we shall learn, that human 
beings could make their homes in this cave, and 
enjoy fresh and wholesome air, as well as refresh- 
ing springs and rivers of water. 

Q. Do we suppose that all these avenues, 
domes, water-courses, arches, and stairways were 
fashioned by volcanic forces ? 

A. Nature has some very singular phenom- 
ena, but we believe that the unfallen race of 
Adam, in the first dispensation of time, Avhile in 
possession of unlimited dominion over all liv- 
ing animals, could ha\ T e as easily set them at 
work in excavating these channels in the then 
soft, clayey rock as to have used them in the 
erection of more noble but not less wonderful 
achievements. 

But before we judge, let us examine the Dia- 
mond Cave. This cave is a very recent dis- 
covery, only having been known since 1859. 

It is situated in or near the center of a large 
basin or tract of land descending from every 
point of compass, and at its deepest point the 
water from heavj^ rains will remain on the sur- 
face only a short time. 

The country around the cave is adapted to 
grain raising, and even to the very entrance 



OF THE WORD. 127 

could thus be used, though from the center of 
this depression to the mouth of the cave is near 
one-fourth of a mile. 

We descend by a substantial stairway through 
the rock some forty feet or more and reach the 
rocky floor of the magnificent rotunda, thirty 
feet high and seventy feet in diameter. The 
form of this rotunda is not regular, but from the 
roof and sides hang stalactites in great variety, 
of from a few inches to many feet in diameter. 
It might be an easy matter for us to reconcile 
the stalactite formations from the roof, as the 
dripping of water, when impregnated with cal- 
careous spar, might possibly produce this hollow 
icicle ; but to reverse the position and see thou- 
sands of them out in a direct line on the sides 
and stalagmites, that is, icicles springing from 
the bottom upward, as Cleopatra's needle, being- 
only six or eight inches in diameter and some 
five feet high, our ideas of the icicle formation 
are quite out of place, and we begin to think 
thev are vegetable formations, and receive their 
nourishment and grow out of the rock. Some of 
these stalagmites are incrusted with a kind of 
coral formation, some are covered with clayey 
oxide of iron, which renders them a light brown 
color, and some again are as clear as crystal. 

In some places the entire floor is covered 
with these stalagmites, from an inch to ten inches 
in height; and again the rocks exhibit, by the aid 
of our light, far up above our heads, consecutive 



128 MYSTIC NUMBEBS 

steps covered with this strange icicle formation, 
points being upward, and look the perfect image 
of a cascade. 

Here is the appearance of the upper jaw r of a 
huge serpent, and these stalactites hanging from 
the jaw, in appearance, as poisonous fangs. 

There is a mammoth stalagmite as large as a 
farmer's hay-stack, twenty-five feet in diameter 
and fifteen feet in height, the largest in the 
known world. The ceiling in many places is 
nearly as white as snow, and full of little holes 
half an inch deep, and as large across, which are 
called the Vermiculated Ceiling, and looks some- 
what like the honey-comb. 

The grand avenue through which we pass is 
filled with marvelous formations, some like a 
flag partly unfurled, and others like sheets, 
through which our lamps cast a mellowed light, 
exhibiting beautiful colors. Here is hanging 
from the ceiling a monster magnolia flower, four 
feet in diameter and six or eight feet long ; there 
we behold beautifully ornamented columns, with 
cornices, moldings, and carved work of the most 
exquisite taste. A little farther onward we find 
a stalagmite about four feet high, perfectly re- 
sembling a female shrouded in white, which 
figure is called Lot's Wife. We now come to a 
Gothic archway, and thence into the Palace of 
Crystals, around us, above us, and beneath us, 
the most exquisite and delicate formations pre- 
sent themselves to our astonished vision. 



OF THE WORD. 129 

But the most marvelous is the Hundred 
Dome Cave in the same vicinity. 

We will give only a few of the thousand won- 
ders here unfolded : 

The entrance to these caves are all on a slope 
of forty-five degrees, and from fifty to a hundred 
feet to the first grand entrance or magnificent 
hall. This reception room is a grand rotunda, 
fifty feet in diameter and fifty feet high. Here 
is Solomon's Throne, draped in a magnificent 
manner by stalactite formations down to the 
floor, twenty feet; here we see the edges of 
shelving rock, scolloped at the outer edge, some 
four feet in diameter, which gives to the hall a 
romantic and pleasing appearance. 

Let us now visit the Ladies' Avenue, and 
here the walls are decorated in a new and un- 
precedented manner. Clusters of apparent 
grapes are hanging from the walls in singular 
profusion. Forty rods farther, and we see 
Brock's Monument — a huge column of smooth 
limestone; then look at Dripping Dome, more 
than a hundred feet high, and fifteen feet in 
diameter at the bottom; the sides are elegantly 
fluted. 

The walls of Court's Avenue, still farther 
on, are marvelously ornamented by little glob- 
ules of marble attached to the rocks by a very 
slender stem of stone, from one to two inches in 
length. 

We will now enter Vineyard Avenue, and 
9 



130 MYSTIC NUMBERS 

look at the curiously wrought grape-vines, ex- 
tending over our heads, and loaded with clusters 
of calcareous grapes; the circumference of some 
of the clusters are nearly five feet, being twenty 
inches in diameter. This vine has a perfect re- 
semblance to the grape, and appears loaded 
with its autumn luxury. Passing on, we come to 
the Twin Domes; the first is about sixty feet 
high, having a uniform diameter of fifteen feet; 
the other is eliptical, eight by fourteen feet, and 
rises to the enormous height of two hundred feet, 
the sides of this rock being fluted in the grand- 
est style. 

What a vastly high ceiling is over our heads 
when a spire, towering nearly as high as the 
tower of Bunker Hill, in Boston, fails to reach 
it. Here again is Everett's Dome, fourteen feet 
in diameter and three hundred feet high, and 
Clay's Dome, sixteen feet square,, and as high 
as Everett's. 

The last and most remarkable dome is that 
called the Mammoth, it being twenty feet in 
diameter at the base, and stands perpendicular, 
and rises more than five hundred feet. 

Who can tell how it was reared, or how this 
vast arch and all these innumerable wonders 
were wrought ! 

We will now glance at another Mammoth 
Cave, recently discovered in Nevada, in which 
very similar formations exist as in those already 
noticed. Of its wonders a recent writer remarks 









OF THE WORD. 131 

that it bids fair to outrival Kentucky's great 
wonder. He says : 

"It is situated in the Buckskin or White 
Mountain range ; and the entrance, which is situ- 
ated near the base of an isolated butte or hiac- 
acho, and so low that a man must stoop to enter 
it; but twenty feet in this vault of limestone, 
it widens rapidly, turning toward the east, and 
you pass through chamber after chamber of im- 
mense proportions, some of them of such vast 
height that the light of the torches show no signs 
of a roof. It has been penetrated to the extent 
of a mile, and no end has yet been discovered. 
The exploring party saw many chambers in 
which tongues of limestone hung from the roof, 
in places almost touching the floor; and in others 
stalactites and stalagmites abounded, as in the 
Mammoth Cave of Kentucky. They found 
burnt sage-brush, showing that the Indians had 
been there as far as they went. Since that time, 
the Indians, on being interrogated, say that they 
have been five days' journey into the cavern, 
where they found a lake full of fish, and yet 
saw no end to the succession of lofty chambers 
stretching out before them." 

JSTo doubt that when this cave has been care- 
fully explored the wonders of this hidden recess 
of the earth, will tax the ingenuity of man for a 
solution of its sculptured mysteries. 

Nor are these caverns all the remark- 
able phenomena of the history of caves. We 



132 MYSTIC LUMBERS 

will mention one other, and that is FingaVs 
Cave. 

This singular musical instrument,, for we can 
call it nothing else, is found in the Island of 
Staffa, one of the group of the Hebrides. This 
vast hall, from the ocean into the earth, and the 
basaltic columns on either side that support the 
arch, are so peculiarly constructed that the drop- 
ping of water from the roof upon the waters 
underneath produce all the perfect harmonies of 
a loud-sounding organ. The hall or cave is two 
hundred and twenty-seven feet long, one hun- 
dred and sixty-six feet high, and forty feet wide. 
Of all the wonders, of art this is surpassed by 
none in this direction. The cave near the Giant's 
Causeway has its wonders; the caves of Ken- 
tucky have their wonders, but to build a vast 
hall, supported by columns that have resisted 
the dashing waves of the ocean for unknown 
ages, and to so arrange it that the ocean never 
recedes by its tides so far as to leave it too shal- 
low to echo the sound of the falling waters from 
the dripping roof, and to so construct it that 
always its harmonies should exist, and in the 
midst of these basaltic columns one can listen 
to the remarkable echoes, so far transcending any 
other pre-fallen work of art, as to challenge the 
world to produce such beautiful harmonies of 
music, so perpetual and perfect. 

On each side the entire length of this cave 
these basaltic columns rise from the bottom in 



OF THE WORD. 



133 



the sea, to one hundred and sixty-six feet to the 
roof above, and only a few of them are even now 
in a broken condition, the position of the echos 
still remaining a wonder to the world, and an 
unceasing organ of musical tones. 





CHAPTER XIII. 



God's Purpose in Redemption — The Plan Laid — The 
Covenant of Grace — The Parties in the Covenant 
— Christ, the Archetype, Suffers — The Human 
Saviour^a Type of the Eternal Archetype — Why 
the Garden of Eden was Planted. 



UESTIOK When in the eternal 
purpose was the plan of human re- 
demption laid ? 

Ans. We should always remem- 
ber that time is only a revolving 
wheel of continued rotation, and that, 
as it counts off its revolutions, so 
periods are marked; and from one 
period to another we measure time, 
and this, too, by the velocity with which this 
whirling sphere makes its annual and daily mo- 
tions. But back of this, before this orb emerged 
from Chaos, there were cycles, epochs, periods, 
from which the eternal Jehovah drew his de- 
signs and measured out his purposes. 

Of his thoughts and his purposes, we can only 
learn of him and of his word. 
(134) 




MYSTIC NUMBERS OF THE WORD. 135 

God speaking by the prophet Isaiah, (xliii: 

13, 14), thus remarks, "Therefore ye are my 
witnesses, saith the Lord, that I am God. Yea, 
before the day was, I am He." Here he refers 
to a cycle of time before the King of day had 
shone upon the earth. Our Saviour also adverts 
to a period far back of the records of time: 
"Father," said He, John xvii: 5, "glorify thou 
me with thy own self, with the glory which I 
had with thee before the world was." The 
Apostle Paul also reverts to a similar time or 
period in his letter to the Ephesians i: 4, "Accord- 
ing as he hath chosen us in Him, before the 
foundation of the world." 

We then conclude that there was a cycle or a 
point on the dial of eternity, when the great 
Jehovah determined to surround himself with 
a royalty, who should bear his image, should be 
spirit of his Spirit, form of his form, and chil- 
dren of the Most High. 

Q. How was this plan laid ? 

A. By a wonderful sacrifice in the harmonial 
courts of glory. 

The Apostle, in his letter to the Hebrews, ix : 

14, thus declares the manner of this sacrifice. 
He says, after showing the inferiority of the 
types in their relation to the flesh, "How much 
more shall the blood of Christ, who, through the 
eternal Spirit offered himself without spot to God, 
purge your conscience from dead. w r orks to serve 
the living God." 



136 MYSTIC NUMBERS 

The Revelator, speaking of the sacrifice of 
Jesus, saw " a lamb as it had been slain, having 
seven horns and seven eyes, which are the Seven 
Spirits of God, sent forth into all the earth." 
Rev. v : 6. He also speaks of him as a "Lamb 
slain from the foundation of the world." Rev. 
xiii: 8. 

Q. Did the plan of Redemption embrace a 
Covenant ? 

A. It would so seem by reading the 89th 
Psalm, 26-7-8: "He shall cry unto me, Thou, 
my Father, my God, and the Rock of my salva- 
tion. Also, I will make him, my first-born, 
higher than the kings of the earth. My mercy 
will I keep for him for evermore, and my cove- 
nant shall stand fast with him." 

Q. Who were the parties to this covenant? 

A. They were God the Father, and Spirit, 
and Son. 

Q. Could God, who was only one, make a 
covenant with Himself? 

A. Most assuredly ; we often make a covenant 
with our memory to remember certain events, 
with our lips to never profane His name, and 
with our attributes to forever love Him. 

How much more reasonably, then, could He 
make a covenant with Himself, when He had 
in his great mind so wonderful an object to ac- 
complish. 

Q. How was this plan accomplished ? 

A. It was first announced in the Temple of 



OF THE WORD. 137 

the great God by the sacrifice of the Archetypal 
Messiah ? 

Q. How? 

A. God, the Infinite, Eternal, unseen Form 
— the Deity — so divided Himself as to sepa- 
rately personify each person of the Trinity. In 
that relation the attributes of God became the 
council, God the Father the judge, and God the 
Archetypal Son the sufferer. 

Q. Can Deity suffer? 

A. Why not ? Could remission of sin be ap- 
plied to the immortal part of man, which is a 
spirit, without a spiritual sacrifice ? 

Q. But is not the human body of Jesus the 
great, the only sacrifice ? 

A. For our human nature it is, but our spirit- 
ual nature needs a higher, a nobler sacrifice 
than a "vail," a type. Heb. x: 20. 

Q. Was the humanity of Jesus a type ? 

A. Most assuredly. He himself declares that 
"before Abraham was I am." "The beginning 
and the ending, the first $nd the last." 

If he was the eternal Word, and He took 
upon himself flesh, the flesh could not be the 
Archetype — the model ; but he whose geneology 
is not reckoned is the Wonderful, the Counselor, 
the Mighty God, the great Redeemer. 

Q. Was this Archetypal Sacrifice, made in 
heaven ? 

A. The apostle declares that "it- was neces- 
sary that the patterns of things in the heavens 



138 MYSTIC NUMBERS 

should be purified by these, but the heavenly 
things themselves with better sacrifices than 
these." — Hebrew ix: 23. Just in proportion 
to the value of the soul's salvation, above 
the salvation of the body from human peril, so 
is the Archetypal blood above the human 
blood of Jesus. The one is applied to the soul 
by the Spirit, the other to the body at the resur- 
rection. 

Q. Was this sacrifice made in the Council 
Chamber of the eternal God before the earth 
was fashioned for man? 

A. It surely must have been ; and in that 
covenant the Holy Spirit was to not only fashion 
the world of matter, but reprove the world of 
mind, and also apply the Archetypal blood of 
Christ to the soul of the penitent believer. 

In this covenant, God the Father pledged a 
successful issue — the Church of the first born — 
"a royal priesthood, a peculiar people," and that 
the Eternal Word should see the travail of His 
soul (His Archetypal travail) and should be 
satisfied. 

Q. How could Deity suffer by his own choice, 
or one part of Deity suffer from the action of 
another ? 

A. In the same manner that we can choose to 
suffer for another. Your house is in flames, vou 
see your darling boy in the peril of death, and 
by suffering some pain yourself you can save 
his life. You choose to suffer, and you make your 



OF THE WORD. 139 

own voluntary powers carry you into suffering 
and peril for another. So great was the love of 
God for us, that lie spared not his own Son ; and 
so great was the love of Jesus, that for the glory 
that appeared in the plan of redemption, He 
could suffer for us, and in the realms of glory 
make the atonement. 

Q. Did not the Deity in Christ, then, suffer on 
the cross ? 

A. Not at all. The Attributes of God with- 
drew from the sinless senses of Jesus, and He 
cried, " Why hast thouforsaken me?" that is, his 
human senses cried to his attributes as they laid 
the sacrifice upon an earthly altar. "He had 
power to lay down his life and power to take it 
again." 

In this covenant the Archetype submitted to 
suffering from the spear and sword of Justice, 
and Light. Thus, all the attributes of God 
accepted the condition which the great Redeemer 
covenanted to fulfill, and to complete on earth the 
work of grace begun in heaven. He also pledged 
to vail himself in humanity, to fight with and 
conquer death, and bring life and immortality 
to light. 

Upon this covenant the attributes of God 
fashioned the earth for man, and these, after 
forming man, breathed into his nature an invisi- 
ble and perpetual likeness of themselves, while, 
in his physical formation, he was the image of 
the archetypal Christ. 



140 MYSTIC NUMBERS 

Q. Then man, in his primeval state, was an 
exalted and semi-deified being ? 

A. He " was fearfully and wonderfully made," 
embracing the earthly and heavenly, the human 
and divine nature. 

To him the glory of God was visible, and the 
songs of the cherubim his inheritance. He was 
lord of the entire world, and the governor of all 
on earth that he beheld. 

Q. But was he not placed in a garden and 
commanded to dress it ? 

A. Not at first; not until he had filled the 
design of the great God in matters that per- 
tained to a world, and his superintendence over 
the host of earth no longer necessary ; then, and 
not till then, did the Creator see fit to plant a 
garden in which to put the man he had created, 
and give him a new law, a new condition to 
happiness, a new occupation, a responsibility in- 
volving his earthly existence. 

Q. When, then, was the garden of Eden 
planted ? 

A. We have no positive data on which to pred- 
icate an opinion, but it is safe to say that it 
was planted during the period of the first dis-' 
pensation, and probably near its close. 

Q. What is a garden ? 

A. An inclosure where fruits, and flowers, 
and herbs are cultivated. 

Q. What were the remarkable trees of this 
garden ? 



OF THE WORD. 141 

A. The tree of the knowledge of Good and 
Evil, and the tree of Life. 

Q. Were these trees anywhere to be found on 
the earth till now ? 

A. It does not seem from the history given 
us that they were planted during the days of 
Creation. Nor do we find any restriction as to 
any tree till now, but this first dispensation 
must close, or the earth "would become infin- 
itely too small for the vast population that must, 
in the very nature of things, be produced ; so, 
as a vesture or garment soiled and worn, He 
folded it up and laid it aside. 

Q. Why was this garden planted for man and 
he placed there, amidst the temptations, to 
dress it? 

A. To test the responsibility of the seven 
senses of man. 

Q. How so ? 

A. First, the sense of sight; it was indeed a 
fascinating tree to look upon; and, second, the 
sense of taste, for it was delicious ; and, third, 
the sense of language, for report said it was good 
to make one wise ; and, fourth, the judgment 
sense, because thereby they would be as gods, 
knowing good and evil ; and, fifth, it was talked 
in the ear by the serpent that God did surely 
know that they would not die, and they heard 
it ; and, sixth, the aroma of this fruit led them to 
pause beneath its shadow ; and, touching it by the 
seventh sense, all the senses rallied to the judg- 



142 MYSTIC NUMBERS OF THE WORD. 

ment sense, and the mortal organism could not, 
or did not, resist it. The attributes being ever- 
living, anticipated not the nature of fear, shame, 
and despair that the fruit of this fatal tree would 
produce. 





CHAPTER XIV. 



The Second Dispensation — Genealogy of Cain — 
Tubal-Cain, Master op Arts — Jabal, Organist — 
Sons of God and Sons of Men — The Book of Keve- 
lation — Who is the Devil — How he became a Devil 
— The Unpardonable Sin — The Mystery of the 
Woman Clothed with the Sun — The Beast — The 
Number of his Name — Mark — Image — Babylon 
the Great. • 



UESTION. When did the second 
dispensation commence ? 

Ans. With the transgression of 
our first parents. 

Q. What are the peculiarities of 
this dispensation when contrasted 
with the dispensation of purit}^ ? 

A. They are many and wonder- 
ful. In the first place, Adam and 
Eve were ejected from the garden, their senses 
totally depraA r cd, and their dominion over the 
beasts, birds, and fishes lost; the earth cursed 
by being adapted to their fallen natures, and the 
attributes disorganized, and the soul, 'immortal, 
polluted. 

(143) 




144 MYSTIC NUMBERS 

In the second place, their happiness gone with 
their purity, and death their inheritance. 

Q. Did they suppose that their fallen and de- 
praved senses would be inherited by their chil- 
dren ? 

A. They did not ; for Eve, at the birth of Cain, 
remarked, "I have gotten a man from the Lord," 
or this is a son of God ; but of the sorrows of the 
mother, when she afterward saw him a fratricide, 
a murderer, who can tell ? 

Q. What is the history of Cain ? 

A. His history is brief and peculiar. 

After Jehovah had given out a law to protect 
him amidst the unnumbered sons of God that 
had populated the entire globe, lest they, seeing 
him with senses so debased, might think him a 
beast, and kill him ; and placed a visible 
mark upon him, to secure to him the right to 
life, and had bid him depart from his presence 
to the fugitive land, or land of Nod ; it would 
appear that very shortly he secured to himself 
a wife of some of the daughters of the sons of 
God, or of Adam's unfallen posterity. 

Q. Have we any chronology of the genera- 
tions of Cain ? 

A. Only till the birth of Seth, which was one 
hundred and thirty years, and in that period we 
have six generations. This places the age of 
Cain, at the time he slew his brother, at 
twenty-one years ; his brother Abel, nineteen. 
We then have from Cain to Enoch one year. 



OF THE WORD. 145 

from Enoch to Irad twenty-two- years, from 
Irad to Mchujael twenty-two yearn*, from Me- 
hujael to Mathusael twenty-two years, from Ma- 
tlmsacl to Lamcch twenty-two years ; and from 
Lamech to Jabal and Tubal-cain twenty-two 
years ; making in all one hundred and eleven 
years, which will extend the genealogy of Cain 
to some few years after the birth of Seth ; and 
here the sacred historian leaves the history of 
Cain with six generations in about one hundred 
and ten or twelve years, and Lamech a polyg- 
amist 

Q. Did Adam and Eve have any other pos- 
terity during this century ? 

A. We have no record of any ; they might 
have had daughters, but no sons ; the Holy 
Record asserts that for eight hundred years 
after Seth was born, they lived and begat sons 
and daughters. 

Q. Do we suppose that Seth begat Enos as 
his first-born ? 

A. Not as a certainly; for Cain is not men- 
tioned in the genealogy of Adam, and but one 
son is mentioned by name, and that may not be 
the first son or the last. 

On the other hand, we have no genealogy of 
the mothers, only as their names occur in con- 
nection with those whose record is given. 

Q. What was the probable condition of the 
world at the commencement of the second cen- 
tury after the fall ? 
10 



146 MYSTIC NUMBEES 

A. We may reasonably suppose -that the 
earth was more extensively peopled than at the 
present moment. * We find that Jabul, Lamech's 
son by his wife Adah, became the father or in- 
structor of those who used the harp and organ. 
So we may conclude that these instruments 
were in use even before the transgression, for 
that time had not then passed to exceed a hun- 
dred and fifty years. 

Tubal-cain, Lamech's son by his other wife, 
Zilla, became an instructor of every artificer in 
iron and brass. So, at this early period, iron 
and brass were in use, and we have no doubt 
from the sketch, in reference to the garden of 
Eden and the rivers that flowed through it, that 
gold and other precious metals were in use as 
ornamental and valuable necessaries in the erec- 
tion of temples, and for musical instruments, 
two or three thousand years before Eden was 
planted. 

Q. Were the first posterity of Adam (the 
sons of God) located in the same vicinity, and 
immediately familiar with the sons of men ? 

A. It would seem so, by the allusion made to 
them and their subsequent action. 

Q. From them, then, the sons of men may 
have learned many of the useful arts of earlier 
years, such as embalming the dead, the mixing 
of fadeless colors, etc., which now are lost to the 
world ? 

A. So it would naturally appear ; and as their 



OF THE WORD. 147 

form was the same as the fallen race, and as 
through the sense of language they conversed 
with each other, as did Adam and Eve before 
their transgression, we have the greatest reason 
to suppose that they were familiar with the con- 
dition of the fallen race, and may have assisted 
in the burial ceremonies of Abel and others, 
who died at an early period of the world's his- 
tory of transgression. 

Q. Why do we not have the history of this 
race if they were the descendants of Adam ? 

A. We have as much, yea more, of their his- 
tory than we have of the angels in heaven. The 
history of redemption from transgression could 
not commence before the transgression ; the 
condition of sinners could not precede their sin ; 
and as the revelation of God, in Creation, is as 
much a revelation as is the Apocalypse or the 
Prophecies, we can not expect the history of 
fallen man to commence earlier than the revolt. 
Hence the earth was peopled by the sons of God 
when our first parents were placed in the garden 
of temptation. We also learn of the notoriety 
of some of the sons of God by reading Gen. vi : 4, 
that these "were of old men of renown," and 
this remark would appear the more singular 
when we reflect that this almost universal revolt 
of the sons of God took place not later than six 
hundred and sixty-six years after the transgres- 
sion. So, if the sons of God were of old men of 
renown, they must have been artists, designers, 



148 MYSTIC NUMBERS 

or musicians; for the earlier languages were 
spoken in tones and song, and this may be the 
reason why their idiom of language is lost, for 
we find abundance of evidence of their skill and 
achievements, their sculpture and architectural 
knowledge, but have not yet deciphered their 
language. 

Q. How long. a period of time did the earth 
remain after the fall and before the flood? 

A. Chronology indicates that it was sixteen 
hundred and fifty-five years, but there is much 
uncertainty in reference to the exact time; we 
think the period to have been sixteen hundred 
and sixty-six years. 

Q. Have we any history of this long period of 
the world's achievements ? 

A. Nothing but a bare genealogy, unless given 
by the Book of Revelation. 

Q. How could the Apocalypse relate to this 
age? 

A. As easily as could the writings of Moses 
relate to the Creation. 

Q. What part of Revelation refers to this age 
of the world's history ? 

A. The Lord, in giving instructions to John 
what to write, remarked, "Write the things that 
thou hast seen, and the things that are, and the 
things that shall be." We must, then, under- 
stand one thing, i. e., that the Book of Revela- 
tion is not all prophecy, but it is a statement of 
facts and visions, and, as the "beast that arose 



OF THE WORD. 149 

out of the sea was, and is not, and yet is," when 
it became the object of his greatest wonder, we 
must, to understand it, believe it to have existed 
antecedent to this period, and necessarily could 
not have been the Catholic Church, however 
great her sins may have appeared before God. 

Q. At what period of time do we suppose he 
saw this beast — the great Red Dragon ? 

A. It is our opinion that this seven-headed 
beast made its appearance in full power about 
six hundred and sixty-six years after the fall of 
man, and one thousand years before the flood. 

Q. Where do we find this number ? 

A. The revel ator gives it as the number of 
the beast: "Here is wisdom. Let him that 
hath understanding count the number of the 
beast; for it is the number of a man; and his 
number is six hundred three-score and six." — 
Rev. xiii : 18. 

Q. How do Ave understand the mystical num- 
ber seven, so often alluded to in the seven vials 
of wrath, seven last plagues, and the seven trum- 
pets ? 

A. There is one thing we should remember, 
that under the covenant of grace, whether in the 
typical dispensation or in the triumphs of re- 
demption, the seven attributes of God are at 
labor for man ; and a withdrawal of any of these 
nationally is a national calamity, and the only 
wrath the world has ever experienced from God 
is the withdrawal of these intercessors. A sin, 



150 MYSTIC NUMBEES 

then, against the Holy Ghost is a sin against the 
attributes of God ; and, as they are our interces- 
sors, and we are in possession of these attributes, 
the sin is perfectly suicidal ; because, if they 
withdraw from us, we are irrecoverably lost. 
Hence the Saviour remarks: "All manner of 
sin and blasphemy shall be forgiven unto men, 
but the blasphemy against the Holy Ghost shall 
not be forgiven unto men." — Matt, xii : 31. And 
it is repeated in still stronger terms in the 
thirty-second verse. 

Q. The withdrawal of the attributes of God 
from the mind, then, reduces it to hopelessness 
and despair? 

A. So God hath revealed the heinous nature 
of this sin. 

Q. But the mystical seven is also revealed in 
the seven-headed beast — how is this? 

A. The seven heads of the beast are the seven 
depraved attributes of the devil, when the seven 
attributes of God have been withdrawn. 

The devil is totally beyond the reach of the 
love of God or the influence of His attributes, 
hence his septenary head is the vile attributes of 
his demoniac nature. 

His attributes (having a spiritual body or an 
organic form in his angelic state) became the 
mind to his spirit, and his sin resulted in the 
total depravity of his attributes ; so mercy could 
not reach his case ; man's attributes being only 
disorganized or disconnected through their moral 



OF THE WOKD. 151 

relation to the fallen senses, God's mercy could 
reach his case ; and the Seven Spirits of God, 
when sought after and obtained, through the 
archetypal sacrifice, could restore him to Divine 
favor. 

Q. How is one "possessed of the devil," or of 
"seven devils," or of "legions? " 

A. By the withdrawal of the controlling spirit 
or attributes of God, the attributes of man are 
helpless and have no power to resist the devil ; 
but if we are under the influence of the Holy 
Spirit or the attributes of God, we can resist the 
tempter, and in and through the name of the 
Archetypal Christ, whom he fears, and who has 
become our advocate and intercessor, we can 
drive him from us, or, "resist the devil and he 
will flee from you." But this must be accom- 
plished through the name of Jesus. 

Q. The devil, then, is the embodiment of a 
spiritual form and spiritual attributes, totally 
depraved ? 

A. This view is correct; and no doubt the re- 
volt in heaven, by which he forever placed him- 
self beyond the reach of redemption, occurred 
very nearly at the time of the revolt of the sons 
of God on earth. 

Q. Why so ? 

A. Because we read in connection with that 
revolt that he was cast out into the earth. 

Q. Why do we go to the Book of Revelation 
to learn the wickedness of the first ages ? 



152 MYSTIC NUMBERS 

A. Because revelation is all that is left to in- 
dicate the character of the wickedness of that 
age. 

A thousand years of the most horrible revolt- 
ing sins and -crimes ever committed on the earth 
are summed up in a single chapter; and had not 
revelation told us of the heinous nature of the 
sin, we might wonder at the necessity of the 
flood; and again, we should forever have been 
uninformed as to the sin that caused the great 
Creator to "repent that He had made man." 

Q. What was that sin ? 

A. First, in the act of repudiating and ignor- 
ing the law of God in reference to marriage, 
and, secondly, in erecting idolatrous temples and 
dedicating them to devils. 

Q. Will the Book of Revelation bring the sin 
out in its untold heinousness if rightly under- 
stood ? 

A. We think it will ; and the Book of Revela- 
tion can be clearly explained only, by looking at 
it from that stand-point. 

Q. Where does the Revelator draw the pano- 
rama of this age of the world ? 

A. To get a clear view of the facts, let us read, 
commencing with the sixth chapter of Genesis : 
"And it came to pass, when men began to mul- 
tiply on the face of the earth, and daughters 
were born to them, that the sons of God saw the 
daughters of men that they were fair ; and they 
took them wives of all they chose. And the 



OF THE WORD. 153 

Lord said, My spirit shall not always strive with 
man, for that he also is flesh ; yet his days shall 
be an hundred and twenty years." 

Q. " He also ; " who docs this refer to ? 

A. To the sons of God; they were flesh, and 
for sin must die as much as others, for the 
Apostle says, " Death reigned from Adam to 
Moses, even over them who had not sinned after 
the similitude of Adam's transgression." 

God then says of them, "He also is flesh;" 
that is, he was from the earth, as was Adam, 
being of his posterity, and though the sin of this 
amalgamation was not just like Adam's sin, it 
was nevertheless sin, and de<ath must folloAv. 

In order to obtain a clear view of the Apoc 
alypse, it is necessary to remember that all na- 
tions, all kingdoms, all people of whatever tribe 
or tongue, in heaven or on earth, must have 
rulers; a king, a potentate, a president, or a 
chief; all the nations that have ever existed 
have seen this necessitv, and have either chosen 
such rulers, or have subscribed to their birth- 
right to power. 

Again, it is an established law, that all rulers 
are held responsible to the laws of God for the 
manner in which they govern the people, and 
that their national character is shown by the 
actions and transactions of their kings. 

And again, whatever calamity befalls the 
king or ruler, or whatever heinous offense he 
commits, is visited also upon the governed. If 



154: MYSTrC NUMBERS 

he is conquered, they are conquered ; if he is 
victorious, they are also victorious. 

We may then rest securely on this fact, that 
the sons of God must have had a king — a sov- 
ereign, and he being infallible, the government 
must have been peaceful and glorious. And as 
there was no sin in the world at that time, there 
could have been no sickness or death, hence the 
government must have been singularly prosper- 
ous. This may have excited emulation, or even 
rivalry in other dominions ; and the regard paid 
to this race of sentient intelligences, might have 
provoked complaint from other intelligences. 
We of course do not directly infer that the 
" accuser of our brethren," as spoken of by the 
Revelator, had reference to this particular, yet 
there were complaints made, and accusations 
brought against the children of God ; and when 
the devil and Satan were repulsed and driven 
out of heaven, there were great rejoicings over 
him, on the account as above remarked. — Rev. 
xii: 10. 

Q. Who was the king — the sovereign of the 
race of the pure and holy, who peopled this 
earth in all its vastness, when it also was free 
from all curse and pollution ? 

A. We may possibly solve this question by 
examining the twelfth chapter of Revelation, in 
all its bearings. In doing so, it will be neces- 
sary for us to read only a verse or two, and then 
make the application : 



OF THE WORD. 155 

"And there appeared a great wonder in 
heaven; a woman clothed with the sun, and the 
moon under her feet, and upon her head a crown 
of twelve stars." — Rev. xii. 

We \v ill now suppose that we are reading the 
Book of Revelation, instead of the Book of Mys- 
tery, and take the woman to be, as she is rep- 
resented, a woman; and in this relation, the 
mother of all living. 

She is clothed ivith the sun. There can be no 
glory so bright as the glory of pure and virtu- 
ous womanhood. Around her are the tenderest 
ties of life, the highest honors of heaven. To 
her every element of greatness among the hosts 
of the saints on earth, or in heaven, is subsid- 
iary ; even the plan of redemption found its 
completeness through woman, and His glory 
was veiled in her glory, and hence she was 
clothed with the sun — the light of heaven. 

The moon was under her feet. The moon de- 
rives its glory from the sun, the child from the 
mother. The moon, then, became a beautiful 
representative of her posterity, who were hon- 
ored by the glory of the woman. 

And upon her head a crown of twelve stars. 
The crown refers to dominion, and the twelve 
stars to the period of that dominion. Then if 
the mystical twelve refers to the duration of 
time, which is probably twelve thousand years, 
we can readily understand the comparison. 
Each star a period of one thousand years, and 



156 . MYSTIC NUMBERS 

the woman indissolubly united to the destiny of 
the race through every period of time. 

Her glory centered in two objects, one the 
sovereign, who should lead and govern the pure 
and sinless through the first dispensation of 
time — four thousand years ; and the second the 
King immortal, who should lead and govern his 
people, not only through the typical and gra- 
cious dispensations of time, but through all 
eternity. 

Thus clothed with the sun, the woman be- 
came the center of wonder and surprise ; and as 
the purposes of God were constantly unfolding, 
showing that he designed through the- "seed of 
the woman" to vail himself in humanity, "Lu- 
cifer, son of the morning," (Isa. xiv: 12) began 
his meditation of revolt. 

Q. Can an angel sin ? 

A. Most assuredly; the Scriptures give us 
the facts concerning their transgression : " And 
the angels which kept not their first estate, 
but left their own habitation, he hath reserved 
in everlasting chains under darkness unto judg- 
ment of the great day." — Jude 6. 

Q. What could tempt an angel ? 

A. A rival, whose exaltation in the scale of 
being might excel his own. 

Q. What rival had Lucifer ? 

A. The seed of the woman ; to see a being 
just above the brute, a day-laborer, a substance 
animated, a man of the earth, earthy, soon to 



OF THE WORD. 157 

be the child of God, to bo exalted to royalty and 
honor, and this, too, through no worthy act of 
his own, but solely through the election of grace, 
induced him to rebel. 

Q. Plow can the attributes sin ? 

A. By rebellion. When the attribute, Light, 
rebelled against the light of the Spirit of God, 
God's Spirit of light withdrew its brilliancy 
from the attribute, which left the attribute in 
the agony of darkness forever. So when the 
attribute, Mercy, was withdrawn from the asso- 
ciation, then Satan became a murderer. And 
when Truth was withdrawn he became a liar, and 
the father of lies. So with all the seven attri- 
butes. 

Q. Can the attributes of man sin ? 

A. They can, and this is the unpardonable 
sin ; it can never be forgiven, either here or here- 
after. Satan committed this sin, as the first 
great transgressor, and can never be forgiven ; 
for the attribute that thus sins (and as there is 
but one attribute that unites and combines them 
all, and no one, can act without this combina- 
tion), then they are all embraced in the one 
transgression. 

Q. If Love is the uniting nucleus, around which 
all the attributes rally, how could this attribute 
sin ? 

A. Just as we have remarked. Love, loves to 
be supreme in its own exaltation as well as to see 
others exalted. So this attribute, already having 



158 



MYSTIC NUMBERS 



a comprehension of the glory of the woman's 
seed, fancied that this would eclipse his distin- 
guished greatness, and determined for a mas- 
tery, as soon as the man-child reached the throne 
in glory. 

"And there appeared another wonder in 
heaven, and behold, a great red dragon, having 
seven heads and ten horns, and seven crowns 
upon his heads." — Rev. xii: 3. 

It was truly marvelous to see the change — 
the wonderful transformation that the rebellion 
of the seven attributes occasioned. 

These now appeared as seven heads : for 
Light appeared Darkness ; for Life appeared 
Death ; for Holiness, Blasphemy ; for Justice, Lust, 
Murder, Theft ; for Mercy, Revenge, Cruelty; for 
Truth, Lies, Falsehoods ; and for Love, all the 
elements of Hate, Anger, Wrath. 

This transformed him into a hideous monster, 
whose character in all its depth of infamy no 
language can express — the Great Red Dragon. 
He "stood before the woman to destroy the child 
as soon as it was born." 

Q. Did he accomplish his design ? 

A. It appears that he did not, for the man- 
child became a sovereign and reigned with abso- 
lute power and in perfect harmony with his duty 
to God and his governed, and the old serpent 
kept his- pent-up purposes in check till the man- 
child was caught up to God and His throne. 

Q. Who was the mother of this sovereign? 



OF THE WORD. 159 

A. Probablv Eye, for she was so named be- 
cause she was the mother of all living, and the 
eldest son has ever been heir to the throne, and 
probably this was her first-born. 

Q. Have we any clew to his name? 

A. Only the name of Michael, and this at the 
time of the great victory in heaven, for the re- 
volt embraced nearly one-third of the stars or 
angels of heaven, who were, with the great red 
dragon, cast out of the glorious habitations of 
light.— Luke 10-18. 

Q. What reason have we to suppose the 
mother of Michael was Eve ? 

A. She had a remnant of seed against which 
the great red dragon directed his war of exter- 
mination. "He went to make war with the 
remnant of her seed, which keep the command- 
ments of God and have the testimony of Jesus 
Christ." — Rev. xii : 17. This remnant may have 
been the believers in Christ, as were Abel, Seth, 
Enoch, and Noah. 

But the term does not imply a single woman, 
but holy womanhood in its earlier generic sense. 
Hence, holy womanhood did not fall at the trans- 
gression of Eve, more than did the sons of 
God at the transgression of Adam; and woman, 
which the great red dragon hoped to destroy 
when the first pair transgressed, remained still 
clothed with the sun in her native purity, for 
"a time, times, and the dividing of a time," 
or nearly to the Noachian deluge. Before this 



160 MYSTIC NUMBERS 

time, the number of the dragon's name, or 
the mark Cain had received, or the idolatrous 
image tattooed upon the face or hand, became 
universal, as we have shown, and this was four 
hundred and six years after the transgression 
of our first parents, and the time that holy 
womanhood remained on earth after this period 
was twelve hundred and sixty years. Now, if 
the chronology we have adopted is correct, it 
was sixteen hundred and sixty-six years from 
the fall to the flood ; then, adding the six hun- 
dred and sixty-six to the twelve hundred and 
sixty, we have nineteen hundred and twenty-six ; 
and by subtracting sixteen hundred and sixty-six 
from the latter number, Ave have two hundred 
and sixty years before the fall of man as the 
period when Michael was translated through the 
efficacy of the archetypal atonement. At the 
same time was the war in heaven, and during 
this period the garden of Eden was planted. 
By this supposition we learn that human nature 
may have become worn with years, and the gar- 
den of Eden fitly became our first parents as a 
homestead provided for them, that they might re- 
tire from the wider field of labor, to only dress and 
cultivate a small but beautiful inclosure, where 
fruits of the most exquisite flavor, and flowers 
of the richest tints and sweetest aroma, might 
cheer their age and crown their ripened years. 
Q. Do we suppose that our first parents inher- 
ited decrepitude with their years ? 






OF THE WORD. 161 

A. Not what might be called decrepitude, but 
it is a law of nature that time wears upon all 
terrestrial substances; and as Adam Wcis from 
the earth, earthy, terrestrial, he also must be 
subject to the same general law. 

Q. What was the wilderness into which holy 
womanhood was driven ? 

A. Probably the mountain fastnesses, or the 
caves and dens of the earth. 

Q. How did she make her journey thither? 

A. By flight. Having dominion over all the 
fowls of heaven, the wdiole host of the feathered 
tribe were summoned to bear her to the quiet 
resting-place where she w r as fed during the 
prophecy of the two witnesses, twelve hundred 
and sixty years. — llev. xii : 14. 

Q. Who were those witnesses ? 

A. They were the successors of the man-child, 
and of their labors and conflicts we shall better 
understand as we farther investigate the great 
Babylon. 

Q. How was the victory over the Great Red 
Dragon celebrated in heaven ? 

A. We read, "And I heard a loud voice, say- 
ing in heaven, Now is come salvation, and 
strength, and the kingdom of our God, and the 
power of his Christ ; for the accuser of our breth- 
ren is cast down, which accused them before our 
God day and night." — Rev. xii : 10. 

Q. How could there be "day and night" in 
heaven ? 

11 



1G2 MYSTIC NUMBERS 

A. It does not so positively assert, for "our 
brethren," to whom this alludes, were those who 
lived in a world of day and night, and the accuser 
had circulated slanders against them, which 
crimes lie asserted that they had committed 
both day and night. 

Q. How did they overcome the accuser? 

A. By the archetypal blood of the Lamb, which 
blood had been shed before the world was in- 
habited by mortals, and this blood, when applied 
by the Spirit, rendered them the sons of God, 
that is, children of the eternal Father; and as 
this covenant embraced Adam and his poster- 
ity, and not angels, this blood could be thus 
applied. 

Q. Could the sinless of Adam's race be trans- 
lated? 

A. Why not? Does sin make humanity any 
better than holiness? Were not Enoch and 
Elijah translated? 

JSTow, if the archetypal blood of Christ could 
be applied to the sanctification of the Spirit, and 
He, by covenant, had sealed it with his human 
blood, why could not the work of translation 
precede his human sacrifice as easily in the case 
of the sons of God as in the case of Enoch ? 

We read of those who were presumptively the 
translated ones, as follows: "And they sung as 
it were a new song before the throne and before 
the four beasts, and the elders; and no man 
could learn that song but the hundred and forty 



OF THE WORD. 163 

and four thousand which were redeemed from 
the earth. These are thev which were not de- 
filed with women, for they arc virgins. These 
are they which follow the Lamb whithersoever 
he goeth. These were redeemed from among 
men, being the first-fruits unto God and to the 
Lamb. And in their mouth was found no guile, 
for they are without fault before the throne of 
God."— Rev. xiv: 3-5. 

Q. Tb,en there were a class of intelligences re- 
deemed from among men who were faultless ? 

A. It would so appear, and, as we all believe 
that little children, of all ages of the world, who 
have died in infancy, were made partakers of 
the benefits of the sacrifice of Jesus and admitted 
to realms of glory, so we see no good reason to 
reject the idea of the translation of this one 
hundred and forty-four thousand. 

Q. When did this translation take place ? 

A. Immediately before the flood. God with- 
drew all His elect and His attributes from the 
earth at the time of the deluge, saving only 
Noah and those with him in the ark, where the 
divine attributes tarried during that period of 
storm and rain, and at its close restored the 
earth again to its original relations to seed-time 
and harvest. 

Q. What do we understand by the " flood of 
water" that the dragon cast out of his mouth 
after the woman ? — Rev. xii : 15, 16. 

A. The moral stench of the curse he had 



164 ■ MYSTIC NUMBERS 

power to produce was too great for uncontami- 
nated humanity to endure, and he thought he 
could reach the whole earth with his "flood," 
but the curse could travel no faster than the 
success of his armies or sources o.f temptation, 
which were legionary ; hence he did not reach 
the "woman in the wilderness" during her stay, 
or the period of twelve hundred and sixty years. 

Q. Why was the dragon "wroth with the 
woman? " 

A. Because he could not corrupt holy woman- 
hood in the first daughters of Eve as he had 
by temptation destroyed her and her posterity ; 
and as he had been driven out of heaven by her 
first son, he feared her second ; and as he sup- 
posed that the promised King of kings and Lord 
of lords might spring from this holy womanhood 
he was wroth, and now turned his attention to 
the making of humanity as bad as bad could 
be ; having only " two witnesses " to contend 
with for twelve hundred and sixty years. These 
witnesses baffled every effort on his part, and 
had power to shut heaven that it rained not, 
and to send plagues on the earth during' the 
period of their prophecy, at the end of which 
the holy seed— the one hundred and fourty-four 
thousand — were permitted to stand with the 
Lamb on Mount Zion and sing their song of 
victory over the beast. 

We have now examined the peculiar condi- 
tion of the world from before the fall to the 






OF THE WORD. 165 

flood', in one aspect, viz. : Holy womanhood ; 
and have seen the marvelous goodness of God 
in preserving His elect of the first-born, and their 
glory when the conflict was over. We shall re- 
view the same scene again, under another as- 
pect, and see the vileness of the same beast in 
another direction : 

"And I stood upon the sand of the sea, and 
saw a beast rise up out of the sea, having seven 
heads and ten horns, and upon his ten horns 
ten crowns, and upon his heads the name of blas- 
phemy: and the dragon gave him his power 
and his seat, and great authority." — Rev. xiii : 1. 

Q. Are the heads of this beast the same as 
those who were represented to have come down 
to earth after the conflict in heaven ? 

A. The same in another aspect. Here the 
dragon gives the beast power, or in another 
sense the dragon personifies the civil and relig- 
ious character of fallen humanity, and intro- 
duces to men a system of idolatry which he de- 
sires all men to respect, but which is ojDposed 
by the two witnesses: 

"And I saw one of his heads, as it were, 
wounded to death, and his deadly wound was 
healed ; and all the world wondered after the 
beast." — Rev. xiii: 3. 

This head of the beast was probably directed 
against the law of marriage, but was repulsed 
by both the sons of God and the sons of men ; 
but the wound was finally healed by the intro- 



166 MYSTIC NUMBERS 

duction of polygamy, which new phase of moral 
evil gained ascendency both among the sons of 
God, and also the descendants of Cain. 

Q. At what time in the history of the world 
do we suppose this deadly wound was healed ? 

A. Probably six hundred three-score and six 
years after the fall ; for we read that none were 
allowed to buy or sell that did not have the 
Mark, the Image, or the number 666. This 
event of the universal apostasy of man was so 
vast in its surroundings that they said, "Who is 
like unto the beast ? Who is able to make war 
with him"? — Rev. xiii: 4. W T hen the sons of 
God, in their associated relations to each other, 
decreed to take wives of the daughters of the 
children of men, the consummation of the 
dragon's power was effected, the rest was only 
a matter of time. 

" And he opened his mouth in blasphemy 
against God, to blaspheme his name, and his 
tabernacle, and them that dwell in heaven." — 
Rev. xiii : 6. 

Q. What is meant by the tabernacle ? 

A. It was probably ancient temples, or a city 
erected and dedicated to the great God; and de- 
clared by the Revelator to be the Holy City, 
which was trodden under foot forty and two 
months, or twelve hundred and sixty prophetic 
years. 

The great power of the beast was exerted 
against the saints, and for two reasons: First, 



OF THE WORD. 167 

the two witnesses, who were the governors of 
the saints, had taken their position in defiance 
of the power of the beast, and for twelve hun- 
dred and sixty years withstood every assault 
brought against them. It is very probable that 
one of these witnesses occupied a position on the 
western borders of the Nile, or where the great 
Sahara Desert now is, the other on the eastern 
side of the Red Sea, where the great Arabian 
Desert now is located. 

These great men had power over the simoons 
of those deserts, and thereby slew all that at- 
tempted their overthrow. 

We read in reference to these two witnesses, 
of their costume and their power : 

"And I will give power unto my two wit- 
nesses, and they shall prophesy a thousand two 
hundred and three-score days, clothed in sack- 
cloth. These are the two olive-trees, and the 
two candlesticks, standing before the God of the 
earth. If any man will hurt them, fire proceed- 
eth out of their mouth and devoureth their ene- 
mies : and if any man will hurt them, he must in 
this manner be killed." 

Q. This must have made them very formida- 
ble enemies, and their destruction to have been 
a great triumph ? 

A. It is very remarkable of them that they 
were at length slain, and their dead bodies 
should be resuscitated, and they in the presence 
of their enemies ascend into heaven. Their 



168 



MYSTIC NUMBERS 



death also is located in " Sodom and Egypt," 
where also our Lord was crucified, which con- 
vevs the idea that their locations must have been, 
as above stated, near .the Nile and Euphrates — 
near to where Sodom now is, and near or adja- 
cent to Egypt. They were overpowered, by 
their enemies, simultaneously. 

"And they of the people, and kindreds, and 
tongues, and nations, shall see their dead bodies 
three days and a half, and shall not suffer their 
dead bodies to be put in graves." 

Q. Their influence, then, as the opponents of 
the beast, niust have been world-wide ? 

A. It can be better understood in reference 
to this particular by reading the next two 
verses: "And they that dwell on the earth 
shall rejoice over them, and make merry, and 
shall send gifts one to another, because these 
two prophets tormented them that dwelt on the 
earth."— Rev. xi: 10. 

Q. Were their dead bodies on exhibition three 
years and a half ? 

A. It is generally supposed by commentators 
and Biblical scholars, that prophetic days are 
years ; and indeed if it were not so, every year's 
transaction must have been half untold, or so 
abridged as to have given only a brief, instead 
of a history. So much of history, or so many 
years of history as are found in the Bible, could 
not have been written only in that manner, 
making each year a prophetic day. 



OF THE WORD. 169 

We read of this beast, in Rev. xiii : 7, that 
"It was given unto him to make war with the 
saints, and to overcome them ; and power was 
given him over all kindreds, and tongues, and 
nations." 

Q. Who were the saints he overcame ? 

A. Probably the remnant of the sons of God 
and these two "olive-trees, or candlesticks;" 
for they were not permitted to fight with carnal 
weapons, hence their translation became a ne- 
cessity. 

Q. What was the second beast that came up 
out of the earth, who had two horns like a lamb, 
but spake as a dragon ? 

A. It might have been the corrupt example 
of " Cain, who was of that wicked one, and slew 
his brother." The descendants of Cain were 
bloody men and polygamists. These two horns 
were sufficient to establish his power in unison 
with the beast before him, who had received the 
deadly wound and did live. He also erected an 
image to the beast, and by necromancy, or 
legerdemain, caused the image to speak, or it 
may have been done by ventriloquism; at all 
events it was a deception. 

We have now again passed over the same 
period, in another aspect, and still we have not 
discovered all the deep-laid and treacherous de- 
signs of the founder of Babylon the great ; nor 
have we spoken of the plagues, nor have we seen 
the effects of the vials of wrath, or the sound- 



170 MYSTIC NUMBERS OF THE WORD. 

ings of the seven last trumpets. All these woes 
are immediately connected with the antediluvian 
abominations, and had their fulfillment in the 
days of other years — in the days when men's 
lives exceeded five hundred years — and when 
their sin reached to heaven in regard to its 
heinousness and abandonment. 

The fourteenth chapter of the Book of Reve- 
lations gives us another aspect of the same con- 
flict and victory, with also the warnings and 
threatening^ of God toward all such as received 
the mark, or number, or image of the beast; 
showing the active work of the Holy Spirit or 
the Seven Spirits of God during all this cor- 
ruption and sin. To this let us now direct our 
attention. 





CHAPTER XV. 



The Angel Preacher — The Covenant with Noah — 
Noah's Faith — The Book of Job — What it Teaches 
— The two Witnesses — The Holy City Trodden 
under Foot — Rome not Babylon — The One Hun- 
dred and Forty-Four Thousand — The Four Beasts 
— The Vials of Wrath — The Great Battle of 
Babylon. 



HIS chapter (Revelations xiv) calls 
our attention to the fact that every 
national calamity is, and must be, 
prefaced with great anxiety, both 
from God and his people ; the lat- 
ter being a channel of the former. 
We read, "And I saw another 
angel fly in the midst of heaven, 
having the everlasting gospel to 
preach to them that dwell on the earth, and to 
every nation, and kindred, and tongue, and peo- 
ple, saying, Fear God, and give glory to him; for 
the hour of his judgment is come: and worship 
him that made heaven, and earth, and the sea. 
and the fountains of waters." 

(171) 




172 MYSTIC NUMBERS 

Q. Who do we suppose this angel to have 
been ? 

A. It was probably Noah, for he was "a 
preacher of righteousness; " and in this immedi- 
ate connection of buildyig the ark we are in- 
formed that "he condemned the world." 

If the knowledge of his works, and why he 
builded the ark, was world-wide, then his gospel 
preaching was alike world-wide. 

We read, Gen. vi : 13 : "And God said to Noah, 
The end of all flesh is come before me ; for the 
earth is filled Avith violence through them : and 
behold, I will destroy them with the earth." 
V. 17: "And behold, I, even I, do bring a 
flood of waters upon the earth, to destroy all flesh, 
wherein-is the breath of life, from under heaven; 
and every thing that is in the earth shall die. 
But w T ith thee will I establish my covenant ; and 
thou shalt come into the ark; thou, and thy sons, 
and thy wife, and thy sons' wives with thee." 

It must be remembered that the population 
of the earth at this period was vastly great, and 
that the sins of the nations, and languages, and 
kindreds of the earth were exceedingly great, so 
much so that no future age of the world could 
ever approximate it, or equal it, so daring, so 
corrupt, so loathsome. 

In the midst of this corruption Noah walked 
with God, as did Enoch, who preceded him; 
and being perfect in his generations, God was 
pleased to warn the world of their approaching 



OF THE WORD. 173 

fate, as we see in the fourteenth chapter of Reve- 
lation. 

Q. Does the picture here given in Revelation 
accord to the moral condition of the earth, when 
God commanded Noah to build the Ark ? 

A. Perfectly so ; the earth was corrupt before 
God, and his awful judgments were no less 
merited than severe. Every etfort to save had 
been sought out and improved ; the elect one 
hundred and forty-four thousand, hid from the 
face of the serpent twelve hundred and sixty 
years, must now be released ; the two witnesses 
must now suffer, the world's jubilee of triumph 
must now be full, and the patience of the saints 
must now be rewarded. " Here is the patience 
of the saints, here are they that keep the com- 
mandments of God and the faith of Jesus."-^= 
Rev. xiv : 12. 

Q. How could Noah keep the faith of Jesus, 
for Jesus was not then revealed to the world ? 

A. Not then revealed ? How strange. If 
the Messiah's flesh, or vail, was all that the 
Shiloh possessed, how could he say, "Before 
Abraham was I am ? " How could he say, " Give 
me the glory that I had with thee before the 
world began ? " No, verily, 

"Jesus shall reign where'er the sun 
Does his successive journey run," 

whether before the flood or since. We also under- 
stand that his name was called Immanuel, the 



174 MYSTIC NUMBERS 

better to associate it with the humanity of man; 
but he was God manifest in the flesh, and God 
manifest in the bush, and the God with whom 
Noah walked, and who also talked with Noah; 
the same Saviour Jesus, upon whose shoulder 
rested the covenant of grace. Immediately with 
this condition of things a promise is given to 
those who die in the Lord from that period on, 
their works should be awarded to them even 
after death: "Blessed are the dead who die in 
the Lord from henceforth : yea, saith the Spirit, 
that they may rest from their labors ; and their 
works do follow them." 

It is probable, however, that the only written 
word, that had the title to inspiration at this 
period, was the book of Job. It is, also, more 
than a probability that this book was saved in 
the ark with Noah, for it refers to an age that 
must have been antediluvian. 

Q. How so ? 

A. Before God revealed his name to be Jeho- 
vah, the book of Job must have been written ; 
for this appellation is not found anywhere in the 
book, though in more tlian thirty places he is 
called Shaddai — God Almighty. Then, again, 
the book of Job is of apparently Hebrew origin, 
yet there are so many strange words of some 
other language that leaves the impression upon 
the mind of the reader that no immediate anal- 
ogy exists between it and post-diluvian times. 
It is also seen that he knew nothing of Israel, 



OF THE WORD. 



175 



or of Sinai, or of God's chosen people, hence he 
certainly must have been a Gentile, and not a 
Jew. He delineates a character of life, man- 
ners, and habits that are universal and common 
to all places. He portrays Egypt with its 
Pyramids, he describes the mining art of Phoe- 
nicia, he mentions the caravans of the wander- 
ing nations, the excessive heat of the tropics, 
and the icy regions of the north. 

His friends might have made a strong point 
by adverting to the flood, but not a word of it 
do we see. But in the absence of this we have 
strange un-Hebrew traditions and mythologies, 
announcing the giant's war, Orion imprisoned, 
and the dragon wounded. This, and its refer- 
ence to the sons of God, convey very clearly the 
impression that it was written in antediluvian 
ages, because it speaks of a time when " the sons 
of God came to present themselves before the 
Lord, and Satan came also among them." — 
Job i : 6. 

If Satan went up with the sons of God, it must 
have been at a time when the sons of God were 
uninfluenced by his presence, and also at a time 
when sinful man was trying to ascend to heaven 
by works of righteousness. Job was, no doubt, 
as good a man as could at that time be found 
among the fallen of Adam's posterity outside of 
the lineage ; and by God's suffering the tempter 
to try him by terrible calamity, he established 
three things, viz. : 



176 MYSTIC NUMBERS 

1. That God could save his people from fall- 
ing even when all others cast them off. 

2. That the possessions of worldly goods and 
honors are not the reasons why his people love 
him; and, 

3. That worldly calamities are no evidence 
of a depraved heart. 

The Lord justified Job in his integrity, though 
not in the estimate he placed upon God's own 
character and purposes. 

Q. What other reasons have we to believe that 
the book of Job was written before the flood ? 

A. The singular fact that neither he nor his 
friends refer to the ten commandments or to 
any code of laws, save love to God. Job dis- 
claims worshiping any idol, or being in any man- 
ner recreant to his marital vow. — Job xxxi: 1-40. 

Job must have been informed as to the cove- 
nant of promise made to Adam, for he declared 
his faith to be in God, that even after "worms 
had destroyed his flesh " he should behold God 
in the possession of purified humanity: "For I 
know that my Redeemer liveth, and that he 
shall stand at the latter day upon the earth." 
Job xix : 25. 

Q. The antediluvians, then, possessed the 
knowledge of the promised Messiah ? 

A. Undoubtedly ; this was the theme of 
Enoch's and Noah's preaching, as well as the 
two witnesses who prophesied twelve hundred 
and sixty years, clothed in sackcloth. 



OF THE WORD. 177 

The multitude and magnitude of events, so 
fearfully apparent, a short time prior to the 
flood, is indeed overwhelming, and the picture 
drawn by the Revelator gives us no exaggerated 
idea of the crimes and blasphemies, the untold 
apostasy and pollution of this God-forsaken race. 

Q. Where was the Holy City, spoken of by 
the Revelator, that was trodden under foot forty 
and two months (twelve hundred and sixty 
years) located ? 

A. This city was perhaps a continuous as- 
semblage of temples dedicated to God by the 
sinless children of Adam, or the sons of God, 
and may have extended along the Nile from 
El Kanark, or Thebes, to the Mediterranean Sea, 
several hundred miles, and w r as undoubtedly the 
grandest association or collection of architec- 
tural display that has ever appeared upon the 
earth. 

The magnitude of this ancient city should 
merit more than a passing notice. The learned 
Doctor Pocock, after examining these ruins of 
the u city of a hundred gates," remarks in ref- 
erence to its overthrow, "the date of whose de- 
struction is older than the foundation of other 
cities, and the extent of whose ruins, and the 
immensity of whose colossal fragments still offer 
so many astonishing objects, that one is riveted 
to the spot, unable whither to direct the step, or 
fix the attention." 

Another writer remarks : " The glory of 
12 



178 MYSTIC NUMBERS 

Thebes belongs to a period prior to the com- 
mencement of authentic history. It is recorded 
only in the dim lights of poetry and tradition, 
which might be suspected of fable did not so 
many mighty witnesses remain to their truth." 

Champollion, in his work on Hieroglyphics, 
remarks, "That the magnificent ruins of El 
Kanark, El Uksur (by some writers called 
Canarc and Luxor), and Medinet Abu, are the 
remains of the hundred-gated Thebes, the ear- 
liest capitol of the world, can not be doubted." 

The distance of these ruins, according to the 
French measurement, from the Mediterranean 
Sea on the north, extends eight hundred and 
fifty (850) miles, and from Elephantine on the 
south two hundred and twenty-five miles. This 
also agrees with the measurement of Herodotus. 

Q. But is not this also the place where the 
great Babylon was located ? 

A. The same place precisely ; for the Holy 
City was trodden under foot forty and two 
months. • 

When the great Red Dragon had obtained 
partial supremacy, four hundred and six years 
after the fall of man, or the transgression of our 
first parents, these altars, these temples, this 
city, was re-dedicated to Diobolus, and thereby 
the " Holy City" was trodden under foot twelve 
hundred and sixty years, or to the time of the 
flood. 

Q. This must have been a great city, indeed, 



OF THE WORD. 179 

if it extended from El Kanark to the Mediter- 
ranean Sea ? 

A. Immensely so; for the Revelator justly 
calls it Babylon the Great; and it may truly be 
said that there never was before it a city so 
vastly great, nor will there ever be another city 
that can compare with it in magnitude and pop- 
ulation. 

Q. Do not some writers call Rome the great 
city of Babylon ? 

A. Most assuredly they do; but the analogy 
between Babylon (as the Holy Bible has given 
it) and Rome is scarcely as reasonable as it 
would be to suppose that Dunkirk, X. Y., was 
London or Pekin. The Revelator heard and 
declared the number of the horsemen, or cavalry, 
in the grand army that marched across the 
great Desert of Arabia to the battle of the great 
God, and the number was two thousand mill- 
ions. — Rev. ix: 13-21. 

We get some idea of the greatness of this 
sanguinary conflict, by reading Rev. xvi : 17-21. 

Q. What facts do we farther learn, by reading 
the fourteenth chapter of Revelation ? 

A. We learn that God was then gathering his 
redeemed — the first-born — the elect who had 
been hidden from the face of the serpent twelve 
hundred and sixty years. They were only a 
handful — a little flock, a remnant who had kept 
the word of " His testimony," and of whom the 
world was not worthy, for they were without 



180 



MYSTIC NUMBERS 



fault before the throne of God. This one hun- 
dred and forty-four thousand were a part of the 
first-fruits of the plan of redemption. 

Q. What are we to understand by the term 
first-fruits ? — Rev. xiv : 4. 

A. The plan of redemption could not be com- 
plete unless the humanity of man could be im- 
mortalized. This corruptible or earthly form 
could not be deified unless honored of Deity, and 
this necessitated the covenant seal, the arche- 
type and type, sealed by the blood of the eter- 
nal covenant, and the promise of God to man in 
giving to him the Immanuel. When this cove- 
nant had been established in the courts of glory, 
its application became not only an expectancy, 
but a Divine purpose. 

And, as the sons of God had valiantly with- 
stood the trial of their faith in God's promises, 
they were considered worthy of immortality and 
endless glory. The application, then, of the 
blood of the promised Messiah to the unfallen 
humanity of Adam's posterity resolved itself 
into the first-fruits of that atonement, which was 
the translation of the remnant of the "woman's 
seed." (See Heb. 12, 22, 23.) 

This translation of the " Church of the first- 
born " may have embraced a vast number, abun- 
dantly sufficient to fill the places of all the re- 
volting angels, a holy assemblage, and this may 
have occurred simultaneous with the war in 
heaven, also the cessation of the multiplication 



OF THE WORD. 181 

of the sons and daughters of God on earth, 
and this may have tempted those not chosen 
to fill the places made vacant in heaven by 
the revolting angels, to marry the daughters 
of the children of men. Still God reserved the 
one hundred and forty-four thousand (as he did 
the seven thousand in the days of Elijah) as 
the representatives of the twelve tribes of Israel, 
or the twelve thousand years of time, till near 
the time of the world's overthrow — the flood. 

Every possible manifestation of God's abhor- 
rence to the beast, the mark, or the image is now 
most visibly manifest. The angel flies through 
the midst of heaven, declaring that "If any man 
worship the beast and his image, and receive 
his mark in his forehead or in his hand, the 
same shall drink of the wine of the wrath of 
God, which is poured out without mixture into 
the cup of his indignation ; and he shall be tor- 
mented with fire and brimstone in the presence 
of the holy angels and in the presence of the 
Lamb."— Rev. xiv : 9, 10. 

And another lesson we may learn from this 
chapter, and that is, that it required the sacri- 
fice of human life to resist this Satanic power. 

Q. The earth at this time must have been 
full of violence ? 

A. It could not have been more so, for the 
voice from heaven declares that the harvest-field 
is fully ripe, and that the angel should thrust 
in his sickle and cause the earth to be reaped. 



182 MYSTTC NUMBERS 

And another angel gathered the clusters of 
grapes of the whole earth, and had the wine vat 
filled to overflow by the great source of the 
drunkenness of " the mother of abominations." 

Q. What do we learn from the fifteenth chap- 
ter of Revelation ? 

A. We learn from this chapter that the Seven 
Spirits of God are about to be withdrawn from 
that portion of the earth that they had fashioned 
for man, and the results that must follow, viz : 
" The seven last plagues." 

Here is an emblem of the last and final gather- 
ing of the entire Church of God : for this 
"remnant" is now gathered to the transparent 
shores of the sea of glass mingled with fire, to 
await the awful doom of the great city of Baby- 
lon — to the "Armageddon" — the "mountain of 
the Gospel." 

Q. Who are the "four beasts" and the "four 
and twenty elders " that we read of in Revela- 
tion, one of which gave to the " seven angels the 
seven golden vials full of the wrath of God ? " 
Rev. xv : 7. 

A. The four beasts, or as some render it, the 
four living creatures, may refer to man in his 
pure and sinless state, and may have had for 
each separate part a representative character. 

1. Man as a spiritual organism. 

2. Man in relation to the attributes. 

3. Man in relation to the senses; and, 

4. Man with a human body. 



OF THE WORD. 183 

This division in man's mysterious form is self- 
evident and easy to understand. 

Christ, having assumed man's nature, may 
have personified these representatives, and hence 
the four parts, called beasts, or living creatures 
connecting with and constituting a human body, 
may have been thus represented before the 
throne. The twenty-four elders may have been 
the twelve representatives of the Typical Dis- 
pensation, as were the twelve tribes of Israel, and 
the twelve representatives of the Gracious Dis- 
pensation, as were the twelve apostles who were 
chosen by our blessed Saviour. The representa- 
tives of the two dispensations united constituted 
the twenty-four elders. 

Q. But these four beasts fell down before the 
throne and worshiped God ? 

A. That is the reason why we think them to 
be representative characters of man. The Holy 
Word, in all its bearings, has to do with man. 
Man is its central sun and its majestic surround- 
ings, God in man and man in God. "I in you 
and you in me." 

The prostration of the four faculties or proper- 
ties in man before the throne illustrates the effect 
of sin in his fallen nature, it brings down the 
noblest of God's creatures to dust and ashes. 
And then man is identified with all God's doings, 
and each individual property in his mysterious 
organism holds its relation to God, and must 
accord to the cup of suffering, of which we all 



184 MYSTIC NUMBERS 

must drink ; and man must give the vial of God's 
grieved Spirit to each and to all who drive that 
Spirit away, "Warning every man, and teaching 
every man in all wisdom, that we may present 
every man perfect in Christ Jesus." 

" The saints shall judge the world." "And 
one of the four beasts gave unto the seven angels 
seven golden vials full of the wrath of God, who 
liveth forever and ever." — Rev. xv : 7. Hence 
a harmony existed, even in heaven, when Bab}'- 
lon the Great drank the bitter cup of God's 
wrath. 

Q. What do we learn from reading the six- 
teenth chapter of the Book of Revelation ? 

A. We learn from this chapter the effect the 
withdrawal of the attributes of God would pro- 
duce in the moral, as well as in the natural world. 
The first vial was poured out upon the earth, for 
the moral character of the world was indeed 
loathsome. Marriage was almost universally 
ignored; Noah, only, and his sons found favor 
with God ; less, indeed, than ten righteous per- 
sons of Adam's fallen posterity remained upon 
the earth. Drunkenness universal. Idolatry the 
only religion. Blasphemy honored, and earth a 
brothel. We should remember that the safe- 
guards of the attributes of God, are like to gates 
that hinder the floods from rushing upon our 
dwellings with irresistible destruction, and that, 
when withdrawn, the maddened waters rush on 
with terrific force, carrying destruction and dis- 



OF THE WORD. 185 

may in every new-made channel. So with the 
vials of wrath. When the attribute, Holiness, 
had withdrawn his health-giving power from 
the atmosphere, those who breathed the tainted 
air were diseased, a grievous sore fell upon all 
who had received the mark of the beast or the 
number of his name. 

Q. What effect did the contents of the second 
vial produce ? 

A. The second withdrawal was to take from 
the waters of the sea its life-giving property, 
which resulted in the death of every living 
creature in the sea : " And the second angel 
poured out his vial upon the sea, and it became 
as the blood of a dead man; and everv living 
soul died in the sea." — Rev. xvi : 3. 

Q. Do we understand that the seven last seals 
broken, the seven last trumpets, the seven vials, 
all refer to the withdrawal of the attributes of 
God from the world ? 

A. The world, and things therein, are kept 
and preserved by the power that formed them. 
If the attributes of God formed the various 
combinations that have changed this world from 
chaos to its present animated state, then the 
withdrawal of this power would be equivalent to 
the judgments of God; and if these attributes 
are at labor for man in view of his restoration 
to God, and to glory, when they withdraw from 
their moral work, evils of the most direful char- 
acter must follow. In the first vial, let us sup- 



186 MYSTIC NUMBERS 

pose that Holiness, being that power to the mind 
of man that exhorts to rectitude of conduct, is 
to be withdrawn. It no longer warns, reproves, 
intercedes. Man is thereby left to the powers 
that control totally depraved attributes. The 
result and effect must be upon those who by 
flagrant sin had driven this attribute away ; 
consequently a grievous Sore must fall "upon all 
who had received the mark of the beast, and 
upon them who worshiped his image." If a 
man burns up his house, the result that follows is 
that he has no shelter from the storm ; if a man 
takes poison, the result is pain and distress ; so 
if men drive from them the attribute, Holi- 
ness, judgments must follow as a natural result. 

Let us now suppose that the second vial is 
the partial withdrawal of the attribute, Life. 
Then, if applied to the water, its life-giving rela- 
tion to creatures must cease ; hence a curse 
must permeate all the vast depths of the sea, 
and all animated life hitherto vitalized by the 
life-power of water must die ; therefore " every 
living soul died in the sea." 

We will suppose that the pouring out of the 
third vial is equivalent to the withdrawal of the 
attribute, Justice, from the rivers and foun- 
tains of waters. This withdrawal, then, to- 
gether with the attribute that preceded it, must 
bring about the calamity spoken of; and thus 
the waters are being arranged in their chemical 
relations, shortly to flood the entire world. 



OF THE WORD. 187 

Q. What is meant by the angel of the waters? 
"And I heard the angel of the waters say, Thou 
art righteous, Lord, which art, and was, and 
shall be, because thou hast judged thus." 

A. As to each of the Spirits of God, there 
had been a work assigned to do in creation ; so 
each of the attributes defended the wisdom of 
God in the judgments that fell upon the un- 
godly. 

Here the attribute, or angel of the waters, 
declares that the blood of God's chosen people 
had been profusely shed by this murderous city 
of Babylon, now about to be destroyed ; and the 
declaration from this angel induced the echo of 
another angel, or attribute, perhaps, as we have 
remarked, Holiness, to join with Life in declar- 
ing the equity of God in thus withdrawing his 
Spirit from the waters. 

Q. What attribute of God is identical with the 
pouring out of the fourth vial ! 

A. The attribute, Truth. 

As he had enveloped the sun with the element 
of light in the fourth day of Creation, so now he 
pours out his vial upon the sun, and the flames 
of that luminary penetrate our atmosphere with 
fearful heat: "And men were scorched with 
great heat, and blasphemed the name of God, 
which hath power over these plagues: and they 
repented not to give Him glory." — Rev. xvi : 9. 

The attribute, Truth, had fixed the bounds of 
the volume of heat that fell upon our earth from 



188 MYSTIC NUMBERS 

the grand luminary of day, and had said to the 
solar rays, Thus far canst thou go, but no farther; 
but now he increases the boundary by withdraw- 
ing his control, and the scorching heat is unin- 
durable. Morally, the restraining attributes be- 
ing withdrawn, men blaspheme God though suf- 
fering excruciating pain. 

Q. Judgments, then, do not always restrain 
men from sin ? 

A. They never do, unless they come as inter- 
cessors, and this character they only assume 
when they become reproofs, not really in their 
nature judgments. 

Thus good men, like Job, may be terribly af- 
flicted, and in all the calamity no visible act of 
displeasure is attached to the suffering ; they are 
chastisements necessary to our spiritual growth 
and prosperity, and in no manner represent 
God's wrath. 

Q. What attribute of the Spirit poured out the 
fifth vial ? 

A. This was probably the attribute, Light. 
Up to this time there had remained, even in 
polluted Babylon, the intercession of moral light, 
for all the attributes of God are intercessors, 
but now this intercessor is withdrawn from the 
seat of the beast — from the great Babylon — and 
as a result the darkness of despair falls ui3on 
it: "And the fifth angel poured his vial out 
upon the seat of the beast ; and his kingdom was 
full of darkness ; and they gnawed their tongues 



OF THE WORD. 189 

for pain, and blasphemed the God of heaven 
because of their pains and their sores, and re- 
pented not of their deeds." — Rev. xvi : 10-11. 

Immediately following this plague the sixth 
attribute of God, viz. : Mercy, is withdrawn, and 
the great river Euphrates is dried up that another 
woe might come upon doomed and polluted 
Babylon : 

"And the sixth angel poured out his vial 
upon the great river Euphrates ; and the water 
thereof was dried up, that the way of the kings 
of the east might be prepared." — Rev. xvi : 12. 

Q. What is meant by preparing the way of 
the kings of the east ? 

A. We can better understand it by reading 
of the same design under the figure of the seven 
trumpets. — Rev. iv : 13-16. "And the sixth 
angel sounded, and I heard a voice from the 
four horns of the golden altar which is before 
God, saying to the sixth angel which had the 
trumpet, Loose the four angels which are bound 
in the great river Euphrates. And the four 
angels were loosed which were prepared for an 
hour, and a day, and a month, and a year, for to 
slay the third part of men. And the number of 
the army of the horsemen were two hundred 
thousand thousand : and I heard the number of 
them." God had designed that great Babylon 
should receive her just deserts, so that all succeed- 
ing ages might fear to fight against him who made 
the heavens and the earth, the sea, and the fount- 



190 MYSTIC NUMBEES 

tains of waters; so he withdrew the attribute, 
Mercy, and at once the rival spirit of rapine and 
of war revealed itself, and, as if propelled by 
some irresistible power, marshaled to fight 
against Babylon a cavalry force of two thou- 
sand million. 

Babylon is now to be the center of carnage 
and of death, and as a fitting rebuke upon crea- 
tures totally depraved both in their senses and 
attributes, God calls for the fowls of heaven to 
come to the world's great carnivorous festival. 

Connected immediately with the pouring out 
of the sixth vial, we read : "And I saw three 
unclean spirits like frogs come out of the mouth 
of the dragon, and out of the mouth of the beast, 
and out of the mouth of the false prophet. For 
they are the spirits of devils, working miracles, 
which go forth unto the kings of the earth and of 
the whole world, to gather them to the battle of the 
great day of God Almighty." — Rev. xvi: 13, 14. 

When Mercy is withdrawn, devils can do 
wonders ; but they are now preparing for the 
terrific slaughter that preceded the dreadful 
deluge. 

Q. To what attribute does the seventh vial 
allude ? 

A. To the only remaining attribute of God, 
and the grand center of them all, namely, Love. 
This Divine intercessor lingers long at the door 
of the human mind, and can only leave w T hen 
all the others are withdrawn. Nothing that 



OF THE WORD. 191 

God had revealed, no judgment he had inflicted, 
no terror he had threatened, had for a mo- 
ment forestalled the corruption of the great 
Babylon, or received the least attention ; and 
now her sins, mountain high, come up before 
God, and his pleading, interceding, and beseech- 
ing attribute, Love, is withdrawn from the 
doomed city ; but not even now, till he had 
gathered the spotless of earth to the gospel 
mountain, Armageddon. We read, "Blessed is 
he that watcheth and keepeth his garments, lest 
they see his shame. And he gathered them 
together into a place called in the Hebrew tongue 
Armageddon." — Rev.- xvi : 15, 16. 

The attribute, Love, is now withdrawn from 
the atmosphere, and there are no longer the har- 
monies of musical sound, penetrating this ele- 
ment in heavenlv cadences. 

No longer the voice of praise, of jo} r , of rap- 
ture, as was heard by the shepherds on the 
plains of Judea, no glory to God in the highest, 
but a voice in heaven declares, "It is done." The 
cup is full, the attributes are withdrawn, the 
convulsions of nations and nature must now 
overwhelm the world with awe. 

Q. Do the same results follow in the three 
different aspects, namely : The Seals, the Trum- 
pets, the Vials? 

A. As nearly so as could be reasonably ex- 
pected ? 

To get their resemblance and the result that 



192 MYSTIC NUMBERS 

would follow the withdrawal of the attributes as 
they appear in the arrangement of Creation, let 
us look at them in their order and apply them, 
and then Ave can get the answer. 

First, Holiness. See the effect of the opening of 
the first Seal. Revelations, fifth chapter to the 
fifth verse of the eighth chapter. 

Then look at the sounding of the first Trumpet. 
Revelations, eight to eleven, including six verses 
of the eleventh chapter. 

Then the first Vial. Revelations, fifteenth and 
sixteenth chapters. 

Then take the attribute, Life, for the second, 
and read the results as before in the chapters 
mentioned. 

Then take Justice, then Truth, then Light, then 
Mercy, then Love. Now apply the results of this 
withdrawal, and you have the wrath of God. 
"If we forsake him, he will forsake us." 

Q. How do the seven seals harmonize with 
this idea? 

A. Let us see. The first seal presents to our 
vision, Rev. vi : 2, a white horse with a rider, who 
had a bow, and a crown, "and he went forth 
conquering and to conquer." 

Holiness is a crown of glory, and in it is the 
bow of promise : " He that is holy, let him be 
holy still." "Without holiness shall no man 
see the Lord." The withdrawal of this attri- 
bute from the earth would be the cessation of 
the offered crown and the promised glory. 



OF THE WORD. 193 

The second seal, when opened, took peace from 
the earth. "They should kill one another." 

The attribute, Life, withdrawn, death must 
follow. 

The third seal presented the balances, hence 
may fitly allude to Justice, which, if withdrawn, 
must result in the absence of all that is just and 
right on the earth. 

The fourth seal brings out the figure of death, 
and hell follows in his train. The Truth of 
God hath declared that in the " clay thou eatest 
thereof, thou shalt surelv die." "Death and 
hell followed with him." Hence the attribute, 
Truth, ma.y be the allusion, its withdrawal the 
consequences. 

The fifth seal being opened, we behold the 
souls of those beheaded for Jesus' sake, the robes 
given to them, and the promise made. 

Here is light on the spiritual condition of the 
souls of men, and this light still is lingering and 
shining for others. If taken from the earth, all 
would become darkness. Hence the attribute, 
Light, may have been represented by the open- 
ing of the fifth seal. 

At the opening of the sixth seal, great conster- 
nation follows. The stars of heaven fall, the 
heavens depart as a scroll, men hide them- 
selves, are afraid of the wrath of the Lamb. 
This may very properly allude to the with- 
drawal of Mercy. 

This attribute of the Spirit, or this spiritual 
13 



194 MYSTIC NUMBERS 

attribute, fortifies our attributes against the 
wiles of the devil ; and if withdrawn, terror and 
dismay must come upon us. 

We now come to the number of the woman's 
holy seed, who had fled into the wilderness, and 
had been preserved from the power of the beast 
and dragon for twelve hundred and sixty years, 
viz. : the sealing of the one hundred and forty- 
four thousand, their exaltation to glory, their 
place before the throne of God, and their eternal 
freedom from hunger, want, or dismay ; and then 
the seventh seal is opened. 

This is the attribute, Love. The Revelator 
gives no other result than "silence." There 
may not be in the opening of these seven 
seals any direct allusion to the withdrawal of 
their sustaining power, but simply the bringing 
out of the attributes themselves, that we may see 
their relation to the moral as well as the natural 
world ; their relation to mind as well as matter. 

We have now arrived at the last dreadful 
tragedy before the flood, the seventeenth chap- 
ter of Revelation. 

In this chapter we have a clear and painful 
view of the character of the doomed city of 
Babylon. Can there be a darker picture drawn 
of living intelligences this side of hell ? Can it 
be honestly written upon the cathedrals of 
Rome, "Mystery, Babylon the Great, the 
Mother of Harlots and Abominations of 
the Earth"? 



OF THE WORD. 195 

Was she the mother, the origin of harlotry ? 

Was there no abomination in the earth when 
God determined to destroy every creature in 
whom is life? When he repented that he had 
made man ? 

Did Catholic Rome ever repudiate the bands 
of matrimony ? 

Then let us apply this dreadful character to 
those whom God abhorred and destroyed with a 
terrible overthrow, and, wherein any church or 
nation follows this wicked Babylon, in that par- 
ticular, they are like it, but not Babylon itself. 

Q. Was Babylon destroyed by the flood ? 

A. It does not so appear; and we see a rea- 
son why it should not so occur ; for had it, the 
penalty attached to her crimes could not have 
appeared to others ; nor would the results of 
her crimes been revealed as their heinous na- 
ture demanded. 





CHAPTER XVI. 



The Duration of the Great Battle — Other Cities 
beside Babylon Fell — The Carnivorous Festival 
— The Beast Taken — Satan Bound — Teie First 
Kesurrection — The Spirits in Prison — Baptism of 
the Holy Ghost — Prophecy of the Book of Reve- 
lation — The Ark — God's Attributes resume their 
Original Relation to Matter — Noah's Folly — 
Effect of Strong Drink — Babel — Confounding of 
Language — Abraham — Melchisedec — The two 
Covenants — Circumcision. 



ERE we look upon the great city, 
the city of the nations, the city 
against which an army of horse- 
men are approaching from the east, 
from beyond Euphrates, of two 
thousand million. "The woman 
thou sawest is the geeat city." 
What pomp, what delicacies, what 
odors, what gayeties, what mirth, 
what boasting. "Who is able to make war with 
the beast?" Great ships are sailing into her 
ports, richly laden cargoes are being moored at 
(196) 




MYSTIC NUMBERS OF THE WORD. 197 

her wharves, all nations are enriched by her lewd- 
ness, and all say, "What city is like unto this 
great city." A peace has been conquered, the 
two witnesses are slain. 

Q. How long did the battle of Babylon last 
before the overthrow of the city ? 

A. The Revelator says that the whole prep- 
aration of the siege was an "hour, and a day, 
and a month, and a year." 

We suppose this must have embraced the 
whole time that the two thousand million troops 
were marching across the great Arabian Desert 
to the scene of battle, for it does not appear that 
the battle lasted over two weeks, "one hour." 
"For in one hour so great riches is come to 
naught." — Rev. xviii : 17. 

And, again, we read that Babylon came to 
naught by the powers that brought about imme- 
diate destruction: "And a mighty angel took 
up a stone like a great millstone, and cast it into 
the sea, saying, Thus with violence shall that 
great city, Babylon, be thrown down, and shall 
be found no more at all." — Rev. xviii: 21. 

We have no adequate conception of the hein- 
ous nature of the sins of this city. 

Every good man was murdered, all devotion 
to God prohibited, all virtue ignored, all vice 
and immorality deified. 

Q. Was this terrible battle fought to secure 
any principle of truth ? 

A. Far from it. The great army that came 



198 MYSTIC NUMBERS 

against Babylon was just as corrupt as Babylon it- 
self, and the only battle cry being, "She hath said, 
who dares to contend against this great city " ? 

Lust, anger, and revenge propel the great 
army onward, while God was carrying out his 
own purposes, to make the city of corruption and 
blood, the battle-ground of carnage. 

The Revelator in the nineteenth and twenti- 
eth chapters beholds the mighty Ruler of the 
world, unfolding his purpose, even the arche- 
typal Christ, whose name is King of kings and 

LOED OF LORDS. 

Q. Was Babylon the only city that fell at the 
time of this great battle ? 

A. It Avould seem from the description, that it 
was not. It reads that the " cities of the nations 

fell" 

All nations had become corrupt, and had re- 
dedicated the sacred temples erected by the pure 
sons of God to the beast, who had power to 
make an image speak. These cities were scat- 
tered all over the world, and hence their tem- 
ples were defiled. Balbec, the walls around 
which still remain of huge dressed rock, thir- 
teen feet square and sixty feet in length, placed 
in a wall, as it now appears, twenty feet high, 
with all its pomp and glory, fell. The mighty 
structures near the Giant's Causeway fell ; the 
mighty cities of Palanque and Copan fell, and 
great Babylon came up in remembrance before 
God. 



OF THE WORD. 199 

But above the smoke of battle God rules su- 
preme; beyond the purposes of men he leads His 
armies. 

Now, that the city has fallen, and the almost 
unnumbered dead are lying unburied, for the 
Lord fought against both armies, and prevailed, 
and by great hail-stones slew them; a mighty 
angel calls "all the fowls that fly in the midst 
of heaven to gather themselves together to the 
supper of the great God." — Rev. xix : 17. 

" The beast was taken, and with him the false 
prophet that wrought miracles before him, and 
both were cast alive into the lake of fire burning 
with brimstone, and all the fowls were filled with 
their flesh."— Rev. xix : 20, 21. 

Q. It would seem, then, that the entire battle- 
field would have been covered with their bones ? 

A. It is probable that they were washed by 
the flood into the deep, deep sea, for we read in 
reference to the resurrection that " the sea gave 
up the dead that were in it," placing it first, as 
though the vast host of humanity were there 
buried. 

Q. How many years was the earth the abode 
of man before the flood ? 

A. Probably five thousand six hundred and 
sixty-six years. By this reckoning we have 
from the fall of our first parents to the flood, 
sixteen hundred and sixty-six years. Our chro- 
nology, however, makes it eleven years less, 
sixteen hundred and fifty-five. 



200 MYSTIC NUMBERS 

Q. How long was the dragon, that old serpent, 
the devil, bound ? 

A. A thousand years. We can not tell 
whether the years are reckoned by lunar months 
or not, but probably the years were thus com- 
puted : twelve lunar months to the year. This 
would bind Satan till the law was given on 
Mount Sinai, or nearly to that period. 

Q. When was the first resurrection ? 

A. Probably at the time of the commence- 
ment of the flood or general deluge. 

It would seem quite reasonable to suppose, 
from allusions in Scripture to the old world, 
that the sainted dead had been resuscitated or 
resurrected. Enoch, the seventh from Adam, 
prophesied of the Lord coming with ten thou- 
sand of his saints (Jude xiv), and undoubtedly 
this occurrence did not long tarry. The Revela- 
tor saw the King of kings and Lord of lords, 
with his great host of redeemed, very nearly 
simultaneous with the terrible battle of the great 
God. 

If these suppositions are correct, the first 
resurrection has already past, and this idea con- 
fused the minds of some, even in the apostles' 
day, for they asserted that the "resurrection 
had already passed, and overthrew the faith of 
some." If Christ, by his death, released the 
prisoners that were bound, if he preached to the 
dead that they might be "judged according to 
men in the flesh," their resurrection at the time 



OF THE WORD. 201 

of His, may have been the "rest of the dead," 
and this embraced the first resurrection, com- 
pleted. 

This is not the resurrection spoken of by the 
Saviour and the apostles, for this is yet to come 
— the second resurrection. 

Q. Who could, then, have been raised from 
the dead? 

A. All the worthies who had called upon the 
name of the Lord, and who had believed in the 
atonement through Christ, from Adam to Noah, 
perhaps a mighty host. The translation of the 
one hundred and forty-four thousand, the rem- 
nant of the woman's holy posterity, preserved 
of God from pollution and sin in the wilderness, 
probably occurred at the same time. 

Q. Then who were the rest of the dead that 
lived not again till the thousand years were 
finished ? 

A. These might have been the "spirits in 
prison," spoken of by the Apostle Peter. — 1 Pet. 
iii: 19, 20. 

Q. Why so ? 

A. The " sons of God," who mingled in un- 
holy wedlock with the daughters of the children 
of men, became thereby sinners : " So death 
reigned from Adam to Moses, even over them 
who had not sinned after the similitude of 
Adam's transgression." They, after their sin, 
may have believed in the great Messiah, who 
was to come to redeem the world, and dying in 



202 MYSTIC NUMBERS 

faith received not the promise, and could not 
ascend from the grave until Christ had led cap- 
tivity captive, and released them that were bound 
in the prison-chamber of death. " The rest of 
the (redeemed) dead lived not again till the 
thousand years had expired." Nor does the 
Revelator say that they lived even then, but it 
is presumable that these were the saints that 
rose after the resurrection of Christ, for our 
Saviour remarks: "Other sheep I have who are 
not of this fold, them must I also bring, and 
they shall hear my voice, and there shall be one 
fold and one shepherd." Christ alone could 
conquer death and open the prison doors to 
them that were bound. 

Q. How long was Satan loosed ? 

A. 'To the time, in all probability, that the 
Holy Spirit descended, on the day of Pentecost. 
The Revelator saw this as a fire coming down 
from God out of heaven. This was a sublime 
and glorious light, as it approached our dark and 
sin-ruined world, for it even appeared to those 
who saw it in its blessed effulgence (and the 
Revelator himself was one that saw it), like a 
flame of "fire, and it sat upon" each of the 
apostles, and inspired them. — Acts ii: 3. 

This Spirit drove the devil from his strong- 
hold of bewitching men, to the atmosphere of 
discord and of darkness. 

Q. What is the difference between the work of 
regeneration and the Baptism of the Holy Ghost? 



OF THE WORD. 203 

A. In the action of the Spirit in regeneration 
God's holy attribute, Love, touches our love at- 
tribute, thereby harmonizing all our devotions 
with love. From this attribute, then, we joy 
and rejoice in the hope of the glory of God — 
this faculty only is inundated by the Spirit, 
and "we see as in a glass, darkly:" or to illus- 
trate; we see a person rushing past us on horse- 
back at high speed, and, from only the knowl- 
edge we derive and apply to our judgment 
sense, we may say it is cruel to the beast for 
that man to ride so fast ; but another person in- 
forms us that this rider's house is in flames, and 
his family asleep ; then we no longer say he is 
cruel to the beast in riding so fast, but we shout, 
go faster ! go faster ! ! 

In the latter case, all our senses were in- 
formed of the peril, in the former only our 
sight. 

Now the baptism of the Holy Ghost was the 
inundation of all the attributes of the soul wfth 
the Seven Spirits of God. Hence the earnest- 
ness of the disciples led others to think that 
they were full of new wine. 

Q. Did not the apostles find some who were 
possessed of the devil after the descent of the 
Holy Spirit ? 

A. There were some who had the power to 
attach their demoniac natures to the senses of 
men, and continued to hold that relation till they 
were cast out by the advancing light of the Gos- 



204 MYSTIC NUMBERS 

pel, and it is probable that the gifts of the Holy 
Spirit ceased to be a necessity at the time that 
Satan ceased to have power to attach his de- 
moniac nature to mortals. 

Q. Will Satan ever again have that power ? 

A. Never, while time lasts. Judah's Lion 
has conquered and taken the field. The Holy 
Spirit has become vocal in the songs of redemp- 
tion, and the churches of the living God are mar- 
shaling their forces to conquer. 

Wow the Spirit needs perform no miraculous 
display to render his attributes intelligible. 
The law of the Spirit is now written in the heart, 
and there the love of God is shed abroad, hence 
we no longer need the baptism of the Holy 
Ghost, but the communion of the Spirit in our 
hearts, whereby we can cry, Abba father. 

Q. To what does the remaining portion of the 
Holy Scriptures of the Book of Revelation al- 
lude? 

A. To things to come, to the progress of the 
Gospel, and the triumphs of grace. To the final 
judgments of the great day — to the final separa- 
tion of the righteous and the wicked — to the 
glorious millennium, when the new heavens and 
new earth — the new Jerusalem — makes its ap- 
pearance in the cloudless realms of glory. 

Q. But does not the Revelator say that " fire 
came down from God out of heaven, and con- 
sumed them"? 

A. Truly it does, and John the Baptist re- 



OF THE WORD. 205 

marks (Matt, iii: 11, 12): "I indeed baptize 
you with water unto repentance ; but he that 
cometh after me is mightier than I, whose shoes 
I am not worthy to bear ; he shall baptize you 
with the Holy Ghost, and with fire : whose fan 
is in his hand, and he will thoroughly purge his 
floor, and gather his wheat into the garner ; but 
he will burn up the chaff with unquenchable 
fire." 

"And fire came down from God out of heaven 
and consumed them." 

Thus we see that the forerunner, John, saw 
the same fire come down from God out of heaven, 
before the descent of the Holy Spirit, as did the 
Revelator when he saw the " things that are." 

Both agree as to the character of "that light," 
and the results of that wonderful gift. The 
prophet Isaiah speaks of the same occurrence, 
after this manner : " For behold, the Lord will 
come with fire, and with his chariots like a 
whirlwind, to render his anger with fury, and his 
rebuke with flames of fire. For by fire and by 
his sword will the Lord plead with all flesh: and 
the slain of the Lord shall be many." — Isa. lxvi : 
15, 16. 

We have now, under the character of Babylon 
the Great, reviewed the enormous crimes al- 
luded to in the sixth chapter of Genesis, and 
have learned that what God has been pleased to 
call revelation, is indeed revelation ; and in all 
our investigations thus far have seen no reason 



206 MYSTIC NUMBERS 

for believing this to have been the Mystical 
Babylon, but the real, the corrupt, the abom- 
inable, the mother of abominations of the earth, 
the great city of Babylon, and in so doing have 
spoken of the beast that " was and is not." 

Of the beast that now is, or the Mystical 
Babylon, our readers are referred to the various 
authors who have written elaborate volumes 
upon that topic. 

It does not occur to us that the Mystical Baby- 
lon belonged to the age of the inspired writers ; 
hence to synchronize the power that now work- 
eth in the hearts of the children of disobedience 
with the character of Babylon the Great, the 
before-mentioned authors have only to show the 
analogy between the two, and the proof is irre- 
fragable. This we believe, has, beyond a doubt, 
been most ably and conclusively accomplished, 
for all the allusions point to Rome, as the needle 
to the pole, but the pole is not the needle. 

We will now pursue our investigation of the 
Word. 

Q. What was the length, and breadth, and 
height of the Ark ? 

A. If we now are in possession of the exact 
distance, or extent, of a cubit, as it was under- 
stood before the flood, the length of the ark 
would be five hundred and fifty feet, about 
thirty-three rods ; the width of the ark ninety- 
two feet, or about five and one half rods ; the 
height of the ark fifty-five feet. 



OF THE WOED. 207 

Q. Could an ark of that size have held seven 
of many, and two of all the rest of the species 
of animals, birds, and insects, "and of every 
thing that creepeth upon the earth"? 

A. Mr. Hugh Miller, in his Testimony of the 
Bocks, is very sure that it could not. Eat it 
must be remembered that prophetic measure- 
ment may have differed from the real, as much 
as do prophetic days or years, and as Jehovah 
(from whose word alone we learn of the flood, 
and all that pertained to the ark, and to the 
animals that were saved in the ark) has de- 
clared it to have been large enough to hold the 
six thousand and more species of animals, and 
Noah and his family, together with food suffi- 
cient for this great host of animated life ; who 
are we that we should question the dimensions 
of the ark, or the sizes of the animals saved? 

Q. But how could all the different species of 
animals have reached their native habitation 
from the ark ? 

A. This question, involving, as it does, many 
grave interrogatories, it might be well for us to 
look at a few of them, before we proceed to the 
answer. Mr. Hugh Miller remarks: 

"But how are such facts reconcilable with 
the hypothesis of a universal deluge? The 
deluge was an event of the existing creation. 
Had it been universal, it would have broken 
up all the diverse centers, and substituted one 
great general center instead — that in which 



208 MYSTIC NUMBERS 

the ark rested ; or else, at an enormous expense 
of miracle, all animals preserved, by natural 
means by Noah, would have had to return by 
supernatural means to the regions whence, by 
means equally supernatural, they had been 
brought. The sloths and armadillos — little fit- 
ted by nature for long journeys — would have re- 
quired to be ferried across the Atlantic to the 
regions in which the remains of the megathe- 
rium and glyptodon lie entombed ; the kangaroo 
and wombat, to the insulated continent that con- 
tains the bones of the extinct macropus and 
phalcolomys; and the New Zealand birds, in- 
cluding its heavy flying quails, and its wingless 
wood hen, to those remote islands of the Pacific, 
in which the skeletons of palapteryx ingens and 
dinornis giganteus lie entombed. Nor will it 
avail aught to urge, with certain assertors of a 
universal deluge, that during the cataclysm, sea 
and land changed their places, and what is now 
land formed the bottom of the antediluvian 
ocean, and vice versa, what is now sea had been 
the land on which the first human inhabitants 
of the earth increased and multiplied. JSTo 
geologist, who knows how very various the ages 
of the several table-lands and mountain chains 
in reality are, could acquiesce in such an hypoth- 
esis." " How, we may well ask, had the flood 
been universal, could even such islands as Great 
Britain and Ireland, have ever been replenished 
with many of their original inhabitants ? " 



OF THE "WORD. 209 

Dr. Pyc Smith, in reference to this same grave 
objection to the universality of the deluge, re- 
marks: "All land animals haying their geo- 
graphical regions, to which their constitutional 
natures are congenial — many of them being un- 
able to live in any other situation — we can not 
represent to ourselves the idea of their being- 
brought into one small spot from the polar re- 
gions, the torrid zone, and all the other climates 
of Asia, Africa, Europe, America, Australia, 
and the thousands of islands, their preservation 
and provision, and the final disposal of them, 
without bringing up the idea of miracles more 
stupendous than any recorded in Scripture." 
Still the Doctor must have known that even this 
stupendous record is in the Holy Scriptures. 

Dr. William Hamilton remarks : " If I yet 
find it recorded in the Book of Revelation that 
in the deluge ' every living thing in which is the 
breath of life perished, and Noah only remained 
alive and they which were with him in the ark, 1 I 
could still believe it implicitly, satisfied that the 
difficulty of explanation springs solely from the 
imperfection of human knowledge, and not from 
any limitation in the power or wisdom of God, 
nor yet from any lack of trustworthiness in the 
document given us in a revelation from God, a 
document given to men by the hands of Moses, 
the learned, accomplished, and eminently devout 
Jewish legislator." 

We have now examined the objections to the 
14 



210 MYSTIC NUMBERS 

universality of the flood in part, and now let us 
examine it in the light of the Seven Spirits of 
God, and science. The seed of an apple will, 
when certain other associations assist it, produce 
an apple-tree ; this tree produces fifteen bushels 
of apples of a season, of two hundred to the 
bushel, making three thousand apples. These 
apples yield, say six seeds each, equal to 
eighteen thousand seeds. Now all these seeds 
find their generant, in the single seed that first 
produced the tree ; nor did that seed alone pro- 
duce the tree, only from the life power lent it 
of God. Then if the life power of God retire 
the life power of all these eighteen thousand 
seeds to its original representative, no greater 
miracle would ensue than did in its extension, 
only in the time allotted to its development. 

We may make something that much resem- 
bles the seed of an apple, but we can not give 
it the life power ; then, who can ? We answer, 
God only ; and as the life power, or Seven 
Spirits of God, fashioned all matter in which is 
life, and as this life energy is of God only, he 
can retire that life from the eighteen thousand 
seeds to the one generic, and, in so doing, sus- 
pend the life till the Spirit of God again resus- 
citates the powers suspended. 

So with the animals. They having been cre- 
ated of matter, and the life power being of God, 
when that life power retired to the ark, the rep- 
resentative beasts and creeping things, from 



OF THE WORD. 211 

which the myriad formations sprang, followed 
that life power to the ark, where the generic 
seed of every plant and tree in its root and origin 
had, by the command of God, been gathered for 
the food of all the animals saved in the ark; 
the life power of God retiring from matter to 
the ark, suspended the life of every thing in the 
earth, air, or water, and " every living thing in 
which is the breath of life perished " — died. 

As soon, then, as the storm ceased, and the 
wind passed over the waters, and the atmos- 
phere drank up into itself the vapor, the mount- 
ains appeared ; the Seven Spirits of God repro- 
duced the animated life, till now suspended, and 
seas were again filled with the teeming mill- 
ions, the air was again vocal with the fowls of 
heaven, and the earth moved with animated 
life. 

Q. Would not this be transmigration ? 

A. No ; it would only be retiring the life of 
the tree to its original seed, the bird to its first 
created species, and all the creeping things in 
like manner ; for if, as we have shown, the crea- 
tive attributes of God retired to the Noachian 
ark, then the root of the life of all things that 
had life must inhere in the same ark, or in the 
life power of the attributes of God. 

Q. Why was not man resuscitated in the same 
manner? 

A. Man had sinned, and for his sin alone all 
the beasts, birds, and fishes, suffered, and to 



212 MYSTIC NUMBERS 

save the species to him, and for him in the future 
revelations of God to man, they were retired to 
the seven, and to the two of a kind. 

Q. Would not this be a resurrection of the 
beasts and birds ? 

A. No, not a resurrection, but a resume of 
life, a resuscitation from unconsciousness to con- 
scious existence. We read, " Of every clean 
beast thou shalt take to thee by sevens, the 
male and his female ; and of the beasts that are 
not clean, by two, the male and his female. Of 
the fowls also of the air by sevens, the male and 
the female; to keep seed alive upon the face of 
all the earth." — G-en. vii: 2, 3. 

These are here represented as the genitors of 
all the races on " the face of all the earthy 

Q. Then, Mr. H. Miller's wingless wood hens 
and heavy flying quails, of JS"ew Zealand, could, 
when the creative attributes left the ark, be as 
easily reproduced as they were killed ? 

A. Certainly ; and the long voyages of being- 
ferried across the Atlantic, be dispensed with. 

It might be profitable for us to investigate 
this matter still further. The existence of the 
seed of certain plants in a latent condition, or 
whether there are seeds in the earth at all, till 
certain chemical changes have been effected, 
has been a question easier to ask than to an- 
swer. Here, to illustrate, we go miles into the 
forest, and fell a portion of timber, and burn 
over the ground where it stood, and thousands 



OF THE WORD. 213 

of plants, called fire-weed, will spring up from 
the earth spontaneously. 

Q. What produces these plants ? 

A. The same as produces life in any thing 
else. The Seven Spirits of God created all the 
relations, natural and chemical, that exist. The 
combinations of these produce life ; for all mat- 
ter, so long as the attributes of God jDervade 
matter, has bequeathed to it the power of life. 
Hence ourselves, and every living thing, and 
tree, plant, and flower, owe their origin to the 
life power of God, and the chemical affinities of 
matter, by which life is produced in the lower 
orders of animals, is as much the creative power 
of the Spirit as is our own life. 

This combination may exist in the latent, as 
well as the active state, and may be developed 
into life by chemical processes; but the author 
of matter has fixed these laws as perfectly as 
they are marvelous. 

There are thousands of chemical combinations 
that produce or develop life, and God is as 
much the author of that life as he is of the ele- 
ments that are the unfolding exhibition of it. 
Hence the fire-weed only existed in latent chem- 
ical affinities, and was brought forth by the ac- 
tion of heat upon the decayed vegetable matter 
of the forest. 

Q. This, then, does not necessitate even a 
seed, as the root of the fire-weed? 

A. Certainly not; as the life-spirit of God 



214 MYSTIC NUMBERS 

pervades all matter, and holds it subject to life 
under certain affinities. 

We thence learn of the resuscitation of veg- 
etables and trees ; similar to those engulfed in 
substances derived from the atmosphere hun- 
dreds of feet below the surface, when the Seven 
Spirits of God partially withdrew from matter ; 
and their appearance is identical with those 
which were submerged with coal, or rock de- 
posit from the atmosphere, becoming crystalized 
or petrified beneath the water. 

Hence the problem is solved, if the attributes 
of God pervade all matter. 

Q. What do we learn by reading the seventh 
chapter of Genesis ? 

A. We learn that Noah obeyed God in all 
things, and, as the attributes of God were with- 
drawn from the temporal things they had made, 
that all terrestrial things Avere changed; the 
elected beasts flock to the ark, the fountains of 
the deep are broken up, the air and water unite 
to fifteen cubits above the highest mountains, 
and all flesh outside of the ark died. "And 
every living substance was destroyed which 
was upon the face of the ground, both man and 
cattle, and creeping things, and fowl of heaven ; 
and they were destroyed from the earth: and 
Noah only remained alive, and they that were 
with him in the ark." — Gen. vii: 23. 

Q. What do we learn from the eighth chap- 
ter? 



OF THE WORD. 215 

A. That when God's purpose had been accom- 
plished, the attributes resumed their former 
creative and restorative power, and that the 
"Lord smelled (or breathed) a sweet savor" 
upon the various connections, originally estab- 
lished by his Seven Spirits — the seven attri- 
butes of God. 

Thus the waters returned to their original chan- 
nels, the mountains reared their lofty peaks, the 
rivers assumed their wonted paths to the ocean, 
and vegetation began its luxuriant growth. 

Q. Were there no changes in the earth's sur- 
face effected by -the flood? 

A. Perhaps not by the flood, but immediately 
preceding the deluge there had been great 
changes and convulsions in the earth. Islands 
and mountains had disappeared, for God with- 
drew his attributes from their controlling power 
over the boundaries they had fixed, and seas 
and oceans rushed madly on, impelled by fierce 
volcanoes, and the confused elements submerged 
whole provinces of rank vegetation, turning them 
into coal and petrified rock in a moment of time. 
These and a thousand other evidences remain 
to tell us of the confusion that every-where pre- 
vailed when God withdrew the powers that 
fashioned them for man. 

Thus the assuaged waters left them as they 
are, but not as they originally were. 

Q. What do we learn in the ninth chapter ? 

A. We learn that the dreadful deluge, which 



216 MYSTIC NUMBERS 

had swept the inhabitants of the old world away, 
had not restored the seven senses in man to 
purity or perfection. 

The former doings of the race were not forgot- 
ten, their practices not entirely ignored, nor the 
vile use of intoxicating drinks abandoned. 

Even Noah became inebriate by the wine from 
his newly planted vineyard, and his second son, 
Ham, is placed under the curse of his hoary years. 

Q. What effect does fermented liquors produce 
upon the attributes ? 

A-. It drives them from their natural abode in 
the body to the several points of inosculation, or 
to the ganglia of the special sensation. 

Q. Would not this destroy man's moral re- 
sponsibility"? 

A. Not wholly so, for the use of alcoholic 
drinks he could have dispensed with, for he 
knows the result You leap from the window 
in a five-story building, y©u are not really respon- 
sible for the gravity that draws you clown with 
such rapidity, but you -are responsible for plac- 
ing yourself under the force of that gravity, so 
the inebriate may not be ashamed of his drunken 
debauch while intoxicated, but is not rendered 
irresponsible thereby, because he brought this 
condition upon himself. 

Q. Why does a man stagger and fall down 
when intoxicated ? 

A. Four sevenths of the senses find their 
nervevcenter in the brain ; three only are diffusive. 



OF THE WORD. 217 

These, here connect with the attributes, which 
permeate the senses and make them morally 
responsible. If driven, then, from the system to 
this nerve center, the brain is surcharged with a 
force not its own, and this force unbalances and 
intoxicates the cerebrum. 

Q. If the attributes are thus driven to the 
brain, why does not this produce insanity ? 

A. It temporally produces a species of insan- 
ity, and does not ever leave the brain in as 
good condition as it found it; but Divine com- 
passion has so ordered, that this suicidal attack 
upon the attributes does not alwa} r s result in 
insanity, but by frequent abuse in this relation 
a disease may be produced at the point of inos- 
culation, and then the man is insane — dies of 
mania a potu. 

Q. Why is it that so many get drunk so often, 
yet are apparently sane when not under the 
influence of strong drink ? 

A. Because three-sevenths of the senses do 
not inhere in the cerebrum. If in the brain was 
found the nerve center of the common sensation 
of feeling, talking, and the judgment sense, the 
effect must be fatal to the organism. 

Every man who has watched an inebriate has 
readily observed that the language sense is rather 
developed than destroyed, when a man is par- 
tially intoxicated. The operation of the attri- 
butes, being diffusive when of the nature that 
inheres in the connection with the common sen- 



218 



MYSTIC NUMBEKS 



sation, can not be driven to any center. Hence 
the language sense, the judgment sense, and the 
sense of feeling are greatly debilitated, but not 
intoxicated. 

Q. Are the attributes so ponderous in their 
nature as to press the organism to the earth 
when driven to the brain ? 

A. The attributes are as imponderable when 
in connection with the senses as is the air in 
which we move, though this element exerts a 
weight upon us of from fifteen to twenty-two 
pounds to the square inch. If, then, the head 
could feel the weight of the atmosphere on a 
surface of thirty square inches, the aggregate 
weight upon the neck would be about live hun- 
dred pounds, which very few persons could carry, 
but, like the attributes, this aerial substance per- 
meates the system, and we do not sense the 
ponderability, but, could we drive out this atmos- 
pheric substance, and upon the head only try to 
balance it, it would not be unlike trying to bal- 
ance the organism, when, by alcoholic drinks, 
the attributes, that is, four-sevenths of them, are 
driven to the brain. 

Q. Why is this a sin? 

A. Because God has formed this connection 
for moral and religious purposes, and when we 
render this relation inoperative, God is dis- 
honored; hence the "Woe unto him that giveth 
his neighbors drink, that puttest thy bottle to 
him, and makest him drunken also." — Hab. ii: 15. 



OF THE WORD. 219 

Q. What peculiar information do we obtain 
by reading the tenth chapter of Genesis ? 

A. We here learn the generations of Noah 
and his sons, the rapidity of their increase, and 
that all the tribes and nations of this multitude 
spoke but one language. 

Q. What new idea is contained in the eleventh 
chapter. 

A. We learn in this chapter that the idea of 
another Babylon (for Babel and Babylon are 
the same), with a tower so mountain high that 
no deluge could sweep it away, and one that 
might last against the wastes of time for- 
ever, so largely became universal, that already 
they were at work on the tower — that brick 
and slime answered the place of stone and mor- 
tar. 

Hitherto Satan had power to unite the de- 
praved senses in carrying out every demoniac 
object that his depraved attributes might sug- 
gest, but now he was restrained from such power, 
he was bound a thousand years ; hence the attri- 
butes could be deranged, that is, their relation 
to the senses could be so turned around, or dis- 
united, that east might appear west, north 
seem to be south, or an idiom convey directly 
the reverse of its original meaning. Hence the 
language sense was confounded. They heard 
the same word that they heard before, but now, 
the attributes and senses being disjoined, or 
turned around, it conveyed to them other mean- 



220 MYSTIC NUMBERS 

ing, till the whole seven senses had originated 
as many languages. 

Dr. Thompson, in discoursing on the unity of 
the race, from the stand-point of, at first, only one 
language, makes this statement : " The lines of 
language converge toward Central Asia, and in 
the far past its many threads can be woven into 
a small number of strands, which the science of 
comparative philology may yet succeed in twist- 
ing together in a single cord, but cautious phi- 
lologists doubt whether conclusive testimony for 
or against the unity of the human race will ever 
be derived from language alone." 

One can easily see that it requires no mirac- 
ulous power to lose a man as to the points of 
compass, and surely the judgment sense could 
as easily be disarranged from the attributes in 
reference to language, as in the points of com- 
pass, and this change would involve the neces- 
sity of seven primitive languages, all of them 
commencing simultaneously with the building 
of Babel. 

Dr. Thompson farther remarks : " If there 
was one primitive language of the race, the 
Biblical story of the confusion of tongues at 
Babel would account for the diversity of human 
speech. But when the trustworthiness of the 
Biblical narative is under consideration, we 
have no right to assume the miraculous element 
as a mode of meeting difficulties that seem to 
embarrass the narative itself. That it is difficult 



OF THE WORD. 



221 



to provide for a normal division of tongues from 
one primitive root within the period of our re- 
ceived chronology, must be obvious to any who 
will reflect upon the elements that enter into 
the construction and growth of a language." 

By the same reasoning Adam could never 
have understood any language at all, and the 
trustworthiness, that is, the truthfulness of the 
whole record, goes by the skepticism. The 
" Biblical story " thus reads : " Let us go down, 
and there confound their language, that they 
may not understand one another's speech. So 
the Lord scattered them abroad from thence 
upon the face of the earth : and they left oif to 
build the city." — Gen. xi : 7, 8. Now we see no 
good reason to doubt this truth of God, more 
than that the Messiah made his appearance on 
earth, and by the Mystic Numbers the phenom- 
enon is as easily explained as are occurrences of 
every-day life. 

This confounding of their language confused 
all their plans and dispersed them abroad upon 
the face of the earth, and Babel was left to ruin 
and decay. 

This eleventh chapter of Genesis closes with 
the marriage of Abram, afterward called Abra- 
ham, and their journey to the land of Ur, of 
the Chaldees, the land of Canaan. 

Q. What do we learn from the twefth chap- 
ter of Genesis ? 

A. We learn that Abram, by the command 



222 MYSTIC NUMBERS 

of God, left Haran, when he was 75 years of 
age, went to the land of Egypt; and that Sarai, 
Abram's wife, by judgments upon Pharaoh's 
house, was restored to him, and then he left 
Egypt with all that he had. 

Q. What do we learn by reading the thir- 
teenth chapter ? 

A. That Abram dwelt in Canaan, and Lot 
in Sodom. That the Lord gave to Abram all 
the land lying northward, and westward, and 
southward as far as his eyes could see. He 
also received the promise of an abundant pos- 
terity, and removed to Mamre, where he builcl- 
ed an altar to the Lord. 

Q. What is learned in the fourteenth chapter 
of Genesis? 

A. The great battles of five kings against 
four kings, and their capture of Lot, Abram's 
brother's son. That Abram pursued them and 
recovered Lot. That Melchizedek met Abram 
and blessed him in the name of the Most High 
God, through whose power he had gained the 
victory over Chedorlaomer. 

Q. What strange conduct do we see in the 
sixteenth chapter ? 

A. The principles of polygamy advocated by 
Abram's wife, Sarai. 

Q. Did Sarai do right in offering Hagar to 
Abram for a wife under the pretense of barren- 
ness? 

A. Indeed, she did not, nor did Abram in 



OF THE WORD. 223 

accepting her proposal ; but as the law and 
the Gospel must be separated, God chose this 
method to represent the two covenants. 

Q. What were the two covenants? 

A. The one pertained to earthly things, the 
other to the heavenly — the one answereth to 
ritualism, the other to grace — one to Jerusalem 
below, Ishmael ; the other to the Jerusalem from 
heaven, Isaac. (Gal. iv: 2-t-30.) 

Q: How old was Abram when Ishmael was 
born ? 

A. Eighty-six years of age, being fourteen 
years prior to the birth of Isaac. 

Q. What does the seventeenth chapter of 
Genesis teach? 

A. The origin of the act of circumcision — a 
bloody, cruel, and indecent ritual, made neces- 
sary by the stubbornness of the people to whom 
it related, and a "yoke of bondage," by which 
the Jews were to be distinguished from all 
other nations. To describe this rite of circum- 
cision would blush the cheek of modesty, 
although it is still practiced by Jews and Mo- 
hammedans. 

Q. Has circumcision an allusion ? 

A. It has, as it alludes to the land of Canaan, 
and is a sign of the covenant to that inherit- 
ance: "And I will establish my covenant be- 
tween me and thee, and thy seed after thee, in 
their generations, for an everlasting covenant ; 
to be a God unto thee, and to thy seed after 






224 MYSTIC NUMBERS 

thee. And I will give unto thee, and to thy 
seed after thee, the land wherein thou art a 
stranger, all the land of Canaan, for an ever- 
lasting possession ; and I will be their God." — 
Gen. xvii: 7, 8. 

Hence, the covenant that God made with 
Abraham was an everlasting covenant, and the 
land of Canaan an inheritance equally ever- 
lasting. 

Q. But the Apostle saith that Abraham " re- 
ceived the sign of circumcision, a seal of the 
righteousness of the faith which he had, yet 
being uncircumcised." — Rom. iv: 11. How 
"could this be, if circumcision was a sign of that 
covenant which gave to the Jews only an earthly 
inheritance ? 

A. It must be remembered that all God's 
promises to man, where covenant blessings are 
offered, are conditional. Here he offers to Abra- 
ham the glory of being the father of all the 
faithful, both of the circumcision and of the 
uncircumcision, if he would carry out the stipu- 
lation, accept the sign of circumcision. Abra- 
ham accepts the condition, and is himself cir- 
cumcised, and also Ishmael, and all the males 
that were in his house, fourteen years before 
Isaac was born. Upon the fulfillment of this 
stipulation God promised him an heir, even 
Isaac, with another promise that through this 
lineage all the earth should be blessed. 

The great Redeemer must appear through 



OF THE WORD. 225 

some lineage, and God chose Abraham ; and he 
again confirmed this promise to him when his 
faith had been tried in the offering up of Isaac 
upon the altar as a sacrifice. But the seal of a 
title is not the sign; circumcision was the sign, 
faith in God the seal to the inheritance, so far as 
the promised Messiah related to that covenant; 
hence, circumcision was a sign of a covenant in 
the flesh to a portion of land known as the land 
of Canaan. 

Q. Circumcision, then, was really a national 
rite — not a religious ordinance? 

A. It was truly a national ritual, and could 
have no relation, either pro or con, of a moral 
character, as the male infant was to be just eight 
days old when this strange ritual or surgical 
operation was performed, and at such an age 
moral character has no visible existence. 




15 




CHAPTER XVII. 

Moral Law — The Ten Commandments — The Ceremo- 
nial Law — Polygamy — Legends op the History 
op Creation — Prophecy — Spiritualism — Typical 
Dispensation — Sacrifices — Numerals Twelve — Nu- 
merals Forty. 



UNDOUBTEDLY, Abraham under- 
stood the sign, because he had 
conscience and moral character, 
and obeyed God in this strange 
request, as also in offering up his 
son Isaac as a burnt-offering, in 
faith, and to divine acceptance; 
but that it had power to change 
the heart or purify the soul, was 
as foreign to it then as it is now ; neither cir- 
cumcision nor uncircumcision will avail any 
thing, but only a new birth, a new relation to 
God by faith in our Lord Jesus Christ. 

The moral law knows no act of circumcision, 
nor does the law of grace; for it is declared that 
faith in God is alone the method of salvation. 
(226) 




MYSTIC NUMBERS OF THE WORD. 227 

Q. What is the moral law? 

A. The moral law relates directly to tho seven 
attributes of man, and as love is the controlling- 
attribute, its relation to the moral law is appar- 
ent. It reads: "Thou shalt love the Lord thy 
God with all thy heart, and with all thy soul, 
and with all thy mind, and with all thy strength, 
and thy neighbor as thyself." 

Q. If God addresses the moral law to this 
attribute, this attribute, then, must have the con- 
trol of all the attributes ? 

A. It certainly has, and the Author of our 
entire moral nature knew full well of the powers 
we possess and of the access of his Love attri- 
bute to ours, in the acceptance of this devotion 
to him. 

Q. But, if the senses are totally depraved, 
how can the attributes be reached through them ? 

A. By the power of the atonement of Christ 
in his archetypal relation to our spiritual organ- 
ism. Access to the attributes are twofold : 
first, by the Divine Spirit direct; and, second, 
through the judgment sense, which embraces all 
the senses. 

Q. What law, then, refers to the senses, if the 
moral law refers to the attributes ? 

A. The law of the decalogue, or as is gener- 
ally known, the law of the ten commandments. 

This law is mostly a law of negatives: "Thou 
shalt not kill, thou shalt not steal, thou shalt 
not covet, thou shalt not bear false witnesses," 



228 MYSTIC NUMBERS 

etc. The senses being totally depraved, the re- 
straints of law became necessary (thou shalt 
not) instead of positive. The law to the attri- 
butes became positive ("thou shalt love the 
Lord thy God "), because they were not abso- 
lutely under the reign of depravity. 

Q. What, then, is the ceremonial law ? 

A. The ceremonial law is the blending of the 
two laws together, but they could not, even thus 
blended, make the comers thereunto perfect. 
" For if there could have been a law given that 
could have given life, verily righteousness should 
have come by the law ; " but no law that could 
be given could affect total depravity, only as a 
restraint through fear ; not to the sanctification 
of the soul. The devils are restrained by fear 
of penalties, but this does not make them bet- 
ter. — Jas. ii: 19. 

Q. Were all these laws experiments, then ? 

A. No. They were "schoolmasters;" "The 
law," says the apostle, "was our schoolmaster, 
to brino- us to Christ." Thev were restraining 
necessities; but the "law made nothing perfect," 
the law itself was holy, just, and good, as are all 
laws emanating from God ; even a law to exter- 
minate a tribe, or the inhabitants of a city, if 
it emanates from God, must be a necessity, and 
the law is therefore holy, just, and good. 

Q. Are there any other laws besides the moral 
law, the ten commandments, and the ceremonial 
law ? 



OF THE WORD. 229 

A. There is a special system of grace, the law 
of salvation, which was really the first revela- 
tion of God, "for it is the end of the law for 
righteousness," and this law is wholly and only 
revealed in the covenant of grace. The act of 
obedience to this law is, faith in the promised 
Messiah, the offering that eternal love accepted 
before the world began. This law rcadeth thus: 
."If thou shalt confess with thy mouth the Lord 
Jesus Christ, and shalt believe in thine heart 
that God raised him from the dead, thou shalt 
be saved." — Rom. x: 9. 

Q. If the moral law related only to the attri- 
butes, how does the violation of any other law 
become sinful ? 

A. The other laws are restraints upon our to- 
tally depraved senses ; and the penalties at- 
tached to the violation of these commandments 
are of a finite character, so far as they relate to 
human objects. For illustration, the command 
that says, thou shalt not kill or murder, has a 
penalty: " He that sheddeth man's blood by man 
shall his blood be shed." When this penalty has 
been endured, the law of restraint is satisfied ; 
but by the connection of the senses and attri- 
butes, this crime had a moral type, and this 
moral relation is transferred to the Supreme 
Court in heaven ; hence the violation of any 
law of God has a moral responsibility as well 
as physical. 

Q. Then the law governing marriage, as given 



230 MYSTIC NUMBEES 

to Adam, must have had a moral character as 
well as human? 

A. It undoubtedly had ; but as it was per- 
fectly obeyed, it received no notice in the Mo- 
saic account, till the sons of God violated this 
holy relation, as also did the sons of Cain, and 
here is the first scriptural allusion to polygamy. 

Q. Why was polygamy tolerated in the first 
ages of the second dispensation? 

A. For one thousand years before the flood, 
even from the descendants of Cain, and through 
the entire career of the antediluvians, this cor- 
rupt system had received the most hearty in- 
dorsement. In fact, those who were not guilty 
of this sin were reduced to the smallest minority 
before the flood, for we may infer from the teach- 
ings of sacred history that Noah was the only 
man that was perfect in his generation. 

Restraining law in this particular had no 
moral effect whatever, and on, till this and other 
heinous sins culminated in the destruction of 
almost an entire world. Shem, Ham, and Ja- 
pheth, Noah's sons, had lived a hundred years 
before the flood, and their wives also were well 
instructed in the habits and character of those 
with whom the}'' lived. Universal evils, by be- 
ing of every day's occurrence, growing up with 
our growth from childhood, lose their heinous 
nature, and thus it had become the custom of 
the masses, and they gloried in it. Hence polyg- 
amy became a part of the depravity of man. 



OF THE WORD. 231 

Q. But it would appear to have been neces- 
sary for God to have positively forbidden this 
evil ? 

A. All unrighteousness is sin, and as this sin 
was no more heinous in his sight than other 
sins, and as God disapproves of all sin, we are 
inclined to the belief that some code of law did 
exist, and that this act was positively prohibited, 
as was idolatry. But it is a fact that in less 
than five hundred years after the flood, both 
these evils had so entered into the customs and 
practices of the vast majority, that the corruption 
of polygamy was almost universal, and no moral 
barrier presented itself of sufficient note to make 
it even a religious test ; hence it passed to the 
patriarchs and teachers of the law, as we look 
at original sin, a moral calamity, not a virtue. 

Q. But was it not a sin then as much as it is 
now ? 

A. Most assuredly it was, but the light of 
truth had much to eradicate from the totally de- 
praved senses before a law that would effect a 
reformation on that point could, with any hope 
of success, be promulgated. 

Q. Were not the "sons of God," in their trans- 
gression, polygamists ? 

A. So Dr. Kitto informs us, but he supposes 
that the sons of God were the worshipers of God, 
and that the daughters of the children of men 
were open sinners or unrepentant sinners. If 
this rendering be true, the worshipers of God 



232 MYSTIC NUMBEES 

were the basest men, which illy comports with 
their title. 

We think, however, that the sons of God were 
the prefallen race of Adam, that this was their 
first sin, and that this sin placed them under 
the condemnation of death; for if Adam's sin 
caused death to reign, then the sin of his unfal- 
len children must be equally offensive to God, 
and should receive the same penalty. ' 

We believe, however, that at no time since 
the flood has a majority of all the nations coun- 
tenanced polygamy, and, as Satan was bound 
for the first thousand years, no united or univer- 
sal decree could be given in favor of such a 
practice, and the evils resulting from this "doc- 
trine of the Nicolaitans, which thing God hated," 
became apparent to most of the nations of the 
earth. 

Q. How long did the world's history remain 
only in legends and traditions ? 

A. About twenty-five hundred years after the 
fall of man. 

Q. Who wrote the history of Creation ? 

A. By the teaching and power of the SeA^en 
Spirits of God, Moses was enabled to give the 
wonderful history. 

Q. How could the depraved senses be so con- 
trolled as to write a perfect sketch of events and 
biographies that occurred more than two thou- 
sand years before the writer lived ? 

A. Writing, as well as prophesying, was an- 



OF THE WORD. 233 

ciently a peculiar association with the Spirit, 
somewhat after the manner of somnambulism, 
only the one occurred during the wakeful hours, 
and the other during the hours of sleep. The ful- 
fillment of the prophecy was a sure test of its in- 
spiration, though some wicked men prophesied; 
even Balaam prophesied favorably for Israel, 
though bribed by an enemy, and an enemy to 
Israel he proved himself to be afterward, and 
is called in Scripture wicked Balaam. — 2 Pet. 
ii : 16. Rev. ii : 14. 

Q. Prophesying, then, w r as accomplished, in 
ancient times, much after the manner of modern 
spiritualism ? 

A. Not at all. False prophets were influ- 
enced by the thrill of demoniac spirit, or by the 
devil's attaching his totally depraved attributes 
to man's totally depraved senses, and thus by 
the consent and will of the senses became their 
oracle. 

True prophets, on the other hand, placed their 
attributes in unison with the attributes of Gocl, 
that is, "holy men of old" (wrote and) "spake" 
(prophetically) " as they were moved upon by 
the Holy Ghost."— 2 Pet. i : 21. In this union 
the senses became passive to depraved action, 
for the Holy Ghost rendered them so, through 
the supreme desire of the Love attribute, with 
which the Spirit of God united. Their writings, 
then, were the writings of God, for God inspired 
them, and one of the harmonious attributes of 



234 MYSTIC NUMBERS 

God is truth. Then all prophecy must come to 
pass, for the prophet, through his love to God, 
had rendered his senses as submissive as a pen 
in the hand of the writer. 

Modern spiritualism is no more nor less than 
the harmony of the seven senses with others in 
some speculative object of no real value. 

Q. Do they not foretell events by clairvoyance ? 

A. Only by the judgment sense combined 
with the judgment sense of another. While one 
sleeps, another prompts him to tell about some 
given thing, all they both know ; and of such 
things separately, they may neither know; but 
this is all of a trivial character, for when a 
clairvoyant tells you where money is hidden in 
the earth, if you believe him, you make a fool 
of yourself, unless he or you know of its loca- 
tion. If so, what is gained by clairvoyance ; 
for he could have communicated to you the se- 
cret without clairvoyance just as well. 

Q. But does not the devil contribute to this 
delusion ? 

A. No. He does not even have this honor ; 
for the devil is bound and tongue-tied. He can 
thrill our depraved senses, because he is the 
prince of darkness, as well as the prince of the 
power of the air, but he can not make the senses 
talk. 

Q. Do not a great many people believe in so- 
called spiritualism, and do they not believe that 
they converse with departed loved ones ? 



OF THE WORD. 235 

A. Of course there are thousands of just such 
fancies, and as it can do but little good or hurt 
to think so, it is not worth contending about ; 
but when darkness reigned to a greater extent 
than now, when people believed in witches and 
wizards, and ran mad over the delusion, spirit- 
ualism would have been a frightful monster. 
But as it is now, the senses are no worse when 
combined than when separate, and as education 
forms the judgment sense, and no one expects the 
other possessed of the devil, but little ill can 
come of it. 

Q. But how is it that one person can have so 
much control over another as to place him un- 
der his will as a clairvoyant ? 

A. The human will, i. e., the judgment sense, 
is induced into its passive state by electricity. 
This element can be detected as w r e are becom- 
ing drowsy, by its effect upon the nervous sys- 
tem, which shock, sometimes awakens us to 
consciousness ; or, by watching a person when 
first going to sleep, we can detect an effect sim- 
ilar in its operations upon the nerves to slight 
shocks of electricity ; and thus man is himself 
electric, forming, when hand is united to hand, 
an electric chain of humanity to any conceiv- 
able extent, so that if the first person receives 
the shock, all receive the same simultaneously. 

Now if we are thus circumstanced, the condi- 
tion of the human nerves not only self-induce 
electricity, but receive it of others ; then, if the 



236 MYSTIC NUMBEES 

will power or judgment sense passively submits 
to its influence, the human nerves, and to some 
extent the senses, act with the operator, and, 
combining, unfold some peculiar things that 
separately neither of them knew. 

Q. Is this psychological power, then, a 
science ? 

A. No, it is not. It is only a speculation. If 
it was a science, when one was apprehended for 
crime, he could, by the clairvoyance process, be 
made to confess his crime, and thereby the real 
party to the crime discovered. But clairvoy- 
ance knows no secret, either moral or religious, 
that is at all reliable. Who would purchase 
stock, grain, farms, or merchandise, simply be- 
cause a clairvoyant said the prices of that article 
would advance ? No one. Then modern spirit- 
ualism is neither prophetic, scientific, nor re- 
liable. 

Q. Are we not cautioned in Scripture to "try 
the spirits, to see whether they are of God? " 

A. We certainly are ; but there is no use of 
calling a phenomena as easily accounted for as 
telegraphing, a spirit. But the passage to which 
allusion is made in the question, has reference to 
doctrine, and not disembodied spirits. It is 
called the spirit of antichrist, the spirit of error, 
etc. — 1 John iv: 1, 3, and 6. 

If clairvoyance, biology, or spiritualism, was 
the action or transaction of disembodied spirits, 
by whose extraneous force men were driven to 



OF THE WOKD. 237 

acts of desperation and crime, then it would be 
necessary to have them incarcerated in an insane 
asylum or a mad-house, but no such fears need 
be entertained when, by the order of the great 
God, such forces are chained and inaccessible. 

Q. Does not a religious excitement proceed 
from the same combined action of the senses as 
does the "spirit rappings?" 

A. Not a genuine revival spirit. 

The whole work of a religious interest, if it is 
truly religious, is effected by the intercession of 
the attributes of God upon our attributes, and 
are conveyed to the connecting points of inoscu- 
lation, with such soul-stirring appeals that the 
judgment sense involuntarily promises a better 
life, and our fallen senses hope even by that 
promise to gain relief; and Avhen* the power of 
the Holy Spirit, which some calls excitement, 
thrills every connecting sense with fear and dis- 
may, there must be a terrible struggle if the 
senses resist so benign and so blessed a spirit. 
If, on the other hand, the offered grace is through 
the senses accepted, the joy will be unspeakable 
and full of glory. 

But, in either case, it differs widely from the 
mesmeric effect of hobgoblin and imaginary 
spiritualism. 

Q. Have we now no prophets ? 

A. The age of prophesying has closed, for the 
reason before alluded to. Satan is bound and shut 
up, so far as his controling power is concerned. 



238 MYSTIC NUMBERS 

There are two classes of influences at work 
upon us constantly: First, every thing we see, 
hear, taste, or feel, in fact, every thing that 
comes in contact with our seven senses has an 
influence upon us, either of a pleasurable or of 
a disagreeable character, either to make us bet- 
ter or worse. Hence bad associations result 
generally and naturally in bad habits : "With a 
furious man thou shalt not go, lest thou learn his 
ways ; " as, also, good associations result in a cor- 
respondingly good life: "Train up a child in 
the way he should go, and when he is old he 
will not depart from it." 

Second, we are, from the senses, subject to 
temptation from unexplained and internal causes. 
We think wrong by some wrong effect upon our 
attributes, and sometimes it would seem that 
they are totally unprotected against this internal 
influence. These the apostle calls "the motion 
of sins." — Rom. vii : 5. 

To remedy this evil God has given us his 
Word, which is a lamp to our feet and a guide to 
our path; to this guide every man is exhorted 
to lend a listening ear. If we would circum- 
scribe our passions by the boundary of God's 
word "we should not materially err." 

As this is the last dispensation of time (" the 
last time ") Ave need no other prophet. When 
spiritualism assumes to have found some other 
book better than the Bible, some other revela- 
tion that is of more value than God's Word, or 



OF THE WOKD. 239 

some system of ethics that have a better ten- 
dency to save the soul than God's method, as 
in his Word revealed, then, and not till then, 
does it effect the character of men more than a 
belief that stones fall to the earth from the moon. 
It is pure speculation. 

Q. How long did the power of prophesying 
last? 

A. During the entire second dispensation, that 
is, from the fall of man to the cessation of the 
miraculous gift of the Holy Spirit. 

Q. What are the peculiar distinctions between 
the second and third dispensations of time ? 

A. The second dispensation, that is, the typi- 
cal dispensation, had all its types and rituals in 
connection with nationality ; the third dispensa- 
tion calls out of all nationalities, languages, and 
tongues, a people saved by grace. 

Q. Were not all that ever were saved, saved 
bv grace ? 

A. Certainly; but "they are not all Israel 
that were of Israel;" the nation to whom God 
gave his law on tables of stone were no more 
Christians, in a Gospel sense, than is Scotland or 
England, nor were their religious views more in 
unison than are the views of the people of any 
State in the United States. Still some were the 
salt of the earth — the chosen of God, and faith- 
ful; the laws of the second dispensation sub- 
jected saint and sinner alike to the obedience to 
the rituals. A burnt-offering, a sin-offering, and 



240 MYSTIC NUMBERS 

all the ceremonies, were as applicable to the 
infidel as Christian; to Korah, Dathan, and Abi- 
ram, and all the revolters, as to Moses and Aaron. 

The third dispensation brings out, in a public 
profession of faith, all those of all nations who 
believe in our Lord Jesus Christ, and obliges no 
man, not a believer, to obey the ordinances of 
the church; nay, it forbids any to partake of 
the Lord's Supper but such as discern his body. 

Q. Was not the Saviour of mankind, our Lord 
Jesus Christ, believed on in the world during 
the second dispensation ? 

A. He was as a lamb slain from the founda- 
tion of the world ; slain for man. In his arche- 
typal nature he suffered, and in his human na- 
ture he died — was slain. In his archetypal na- 
ture he revealed himself to Adam, Enoch, JNoah, 
' Abraham, Elijah, Isaiah, Daniel, Malachi, and 
all the prophets. 

These and the tens of thousands who, through 
their prophesying and preaching, believed on 
the Messiah, received the Spirit, and were 
washed from their sins in the archetypal blood 
of the Lamb, and entered the realms of glory 
triumphantly before the "man of sorrows " had 
been offered up as an atoning sacrifice, conse- 
quently their salvation was not based upon a 
promise, but upon a satisfaction already made, 
a covenant already sealed, a release already se- 
cured, as much then as now, so far as the sanc- 
tification of the soul and the harmony of the 



OF THE WORD. 241 

attributes were concerned. The type of the hu- 
man blood of Jesus was then represented by the 
blood of goats, and of lambs, and as much ex- 
pressed the divine purpose as does " the bread, 
we break, or the cup of blessings which we 
bless." 

Q. Do we understand that the attributes and 
souls of men were cleansed by a fountain then 
already opened? 

A. The Psalmist, speaking of it, says: "For 
with thee is the fountain of life; in thy light 
shall we see light." — Ps. xxxvi : 9. 

The promises to man were based upon the 
satisfaction accomplished in the covenant of 
grace. Could the promise of washing a gar- 
ment make that garment clean? Could the 
promise to cleanse the soul from all sin cleanse 
it? Surely not. The work of salvation is 
alone seen in the cleansing of the soul from pol- 
lution and sin. 

This was the work of the Holy Spirit, in har- 
monizing the attributes, and in applying his 
archetypal blood, as much before the coming of 
the Messiah as now. 

Q. But how could blood be applied before the 
blood was shed ; in other words, what is the 
archetypal blood of Christ, and how applied? 

A. As we have before shown, God the Father 

can not be seen by any of his creatures more 

than my spirit, or your spirit, can be seen by 

our offspring. The form that hides the God- 

16 



242 MYSTIC NUMBERS 

head (who is a consuming fire), is the Word — 
the Lamb of God — the Wonderful. This Word, 
by offering a pure spiritual fountain, the arche- 
typal blood of that form, called the Word of 
God, for the purification of the heirs of promise, 
placed its application within the power of the 
Holy Spirit. 

The Holy Spirit, then, at the harmonizing of 
the attributes of man, applies this fountain to 
the soul, which cleanses it from all pollution, 
and in its dual nature, enters glory as a re- 
deemed trophy of the victorious Christ. 

Thus the plan of salvation was complete 
without the resurrection of this body — the re- 
deemed would then be like the angels of God, 
only a little more exalted, as they bear the 
image of the King of kings and Lord of 
lords. 

Q. The number seven, then, in its primary 
allusion, inheres in the seven attributes of God, 
but to what does the mystic twelve allude ? 

A. This number, or combined numerals, is 
first brought to our notice prominently in the 
twelve patriarchs ; but this would not appear of 
great moment if it did not occur so typically 
obvious in the Saviour's choice of the twelve 
apostles, as also the prophecy of one to fill the 
place of Judas, who, by transgression, fell from 
the office of Bishop, which he had so unworthily 
filled ; and still, to confirm the probable allusion 
of this number, the foundations of the New Jeru- 



OF THE WORD. 243 

salem, the gates of the city, and the twelve 
angels at those gates, leave us little doubt that 
the mystic twelve has an allusion. 

We have before shown that the second dis- 
pensation lasted four thousand years, and that 
the third dispensation would probably last four 
thousand years, and to harmonize the first dis- 
pensation with these, it must have existed four 
thousand years. Adding these together we have 
twelve thousand years, the probable duration of 
time. 

Q. When, then, will the millennium com- 
mence ? 

A. The exact time when the "swords will be 
beat into plowshares, and the spears into prun- 
ing hooks," we may not know, but it is very 
probable, as we have no prophets of whom we 
can inquire as to this time, that its solution may 
be learned from the word of God, already given. 
The prophet Zechariah has given the clearest 
description how this change will be effected of 
any of the prophets. He says : "And it shall be 
in that day that living waters shall go out from 
Jerusalem ; half of them toward the former sea, 
and half of them toward the hinder sea : in sum- 
mer and winter shall it be. And the Lord shall 
be King over all the earth: in that day shall 
there be one Lord, and his name one. And the 
land shall be turned as a plain from Geba to 
Rimmon, south of Jerusalem, and it shall be 
lifted up, and inhabited in her place, from Ben- 



244 MYSTIC NUMBERS 

jamin's gate unto the place of the first gate, 
unto the corner gate, and from the tower of 
Hananeel to the king's wine-presses. And men 
shall dwell in it, and there shall be no more 
utter destruction ; but Jerusalem shall be safely 
inhabited." — Zech. xiv : 8-11. The same prophet 
informs us how this work will become univer- 
sal. We read : "And it shall come to pass 
that every one that is left of all the nations 
that came against Jerusalem, shall even go up 
from year to year to worship the king, the Lord 
of hosts, and to keep the feast of the tabernacles. 
And it shall come to pass that whosoever will 
not come up of all the families of the earth unto 
Jerusalem to worship the king, the Lord of 
hosts, even upon them shall be no rain. And 
if the family of Egypt go not up that haA^e no 
rain, there shall be the plague wherewith the 
Lord shall smite the heathen that come not up 
to keep the feast of the tabernacles. This shall 
be the punishment of Egypt, and the punish- 
ment of all nations that come not up to keep the 
feast of tabernacles. In that day shall there 
be upon the bells of the horses, Holiness unto 
the Lord; and the pots in the Lord's house 
shall be like the bowls before the altar." — Zech. 
xiv: 16-20. 

We understand by this that the wicked are to 
waste away before the light of the Gospel, and 
that personal safety can not be found outside of 
the people of God ; that the plague shall destroy 



OF THE WORD. 245 

all living creatures where the reign of Christ is 
not complete. 

It is probable that the last thousand years of 
time, or eleven hundred and thirty years hence, 
the light of the Gospel will be sufficiently world- 
wide, so that "a great tumult from the Lord," as 
the prophet hath said, " shall be among the 
people," and the influences of the Church of 
God will be so universal that wickedness can 
not survive. Then the millennium will com- 
mence — no more war, no more wickedness, no 
more suffering in all God's holy mountain. 

Q. We understand, then, that the last thou- 
sand years of time will be the thousand years of 
the reign of grace, but in what manner do we 
dispose of the numerals, forty ? 

A. The singular recurrence of this number 
may not at first appear to the mind, unless we 
notice that Moses was forty days in the Mount 
of God, preparing the tables of stone. (Exodus 
xxiv : 18.) That the children of Israel were forty 
years in the wilderness. That our Saviour was 
forty days in the wilderness, tempted of the 
devil. That it was forty days after his cruci- 
fixion to his ascension, and that it was fortv 
days after his ascension before the gift or bap- 
tism of the»Holy Ghost. 

Now, as we have shown, each dispensation 
had in it forty centuries — four thousand years — 
and this number may in all probability refer to 
the centuries of each of the three dispensations. 






246 MYSTIC NUMBERS 

To illustrate. Moses, the law-giver, remained 
in the Mount of God, where he "saw the God 
of Israel : and there was under his feet as it 
were a paved work of a sapphire stone, and as 
it were the body of heaven in his clearness," 
(Ex. xxiv : 10) for forty days and nights. May 
not this allude to the first forty centuries, when 
the attributes of God rested from their labor in 
the bright arcana of infinite glory ? 

The forty days our Saviour was tempted 
may not inappropriately apply or allude to 
the typical dispensation, when, through types 
and shadows, through the reign of the beast, 
and the journey ings of the children of Israel, 
God had brought his redeemed and glorious 
Church. 

And his tarrying after his decease, forty days, 
to the law and the prophets, which were until 
John, through Avhich the "Shekinah" remained 
vailed in the temple, whose vail he had rent by 
his death ; and the forty days after his ascen- 
sion, before the Holy Ghost was given, may it 
not very appropriately refer to the dispensation 
of Grace or the third and last dispensation? 
"For yet a little while, and he that shall come 
will come, and will not tarry," (Heb. x: 37) and 
with him the glorious triumph of Grace will be 
accomplished. 

These forty days we have used as in their 
relation to the days of redemption, each day 
being a synonym of a hundred years, instead of 






OF THE WORD. 247 

a thousand, as seen in Creation, or a year, as 
seen in the prophecy. 

This number, or these numerals, may not be 
of any value in solving the problem of time, but 
taken in connection with the numerals twelve 
and the dispensations three, we have a very 
appropriate solution of the necessity that seems 
to fix the duration of the "rest of the attributes" 
while the law was being prepared ; and the temp- 
tations to the typical dispensation, and also the 
allusion of the delay of the Holy Spirit. 

Q. Does the change of the dispensation change 
the plan of redemption ? 

A. Not at all. The Jewish types pointed to 
the human blood of the great Messiah, and 
though necessary to quicken the attributes into 
a firm belief of the resurrection of the body of 
Jesus, or the relation that his blood must sustain 
to that action, they were not thence saved by 
the type. Not at all. Nothing but the arche- 
typal blood of the Lamb, applied by the Spirit 
to the soul, could cleanse it and fit it for heaven ; 
and this could be applied to Abraham, Isaac, 
and Jacob, to Abel, Enoch, and Noah, as well as 
to us. 

Q. Why, then, was it necessary that the 
human blood of Jesus must be shed ? 

A. From the earth the substance part of man 
was made ; his body, bones, and blood ; hence 
the earth may well be called "mother earth." 
Job speaks of "corruption as his father, and the 



248 MYSTIC NUMBERS 

worm as his mother," and the decree of God was, 
that dust we were and to dust must we return. 

Then, if there was ever a resurrection of our 
humanity, the element from which the man was 
made, and out of which he was taken, must be 
effected by the sacrifice. 

It was thence necessary that the human blood 
of Jesus Christ should fall upon and connect 
itself with the earth ; hence, he must suffer where 
his blood could be drank up by the earth, to ful- 
fill the covenant plan for our resurrection, nor 
this even; but his dead body must be entombed, 
or the bars of death could not be broken. 

Q. What are the three witnesses in earth ? 

A. The spirit, the water, and the blood. 
"These three agree in one." The harmony of 
the spirit in the combination of matter in the 
elements is an irrefragable argument that the 
mystic seven compounded them. All the seven 
primitive elements agree in one purpose, and 
that purpose is to aid man in the school of pro- 
gression; hence the subtle element, electricity, 
has become, as it were, a post-boy, to instantly 
convey our wishes, hopes, or fears. 

The fire, the air, the water, each and all agree 
in one, and as plainly unfold to us the creative 
power and association of the Seven Spirits of 
God, as substances can possibly testify. The 
human blood animates and vitalizes all the 
seven senses and seven attributes of man, and 
this shows the divisibility of the sj)irit, even in 



OF THE AVORD. 249 

that life power of man. Hence the spirit, water, 
and blood, agree in one mysterious purpose, and 
photograph, so to speak, the power and harmony 
of the mystic seven upon the organism so fear- 
fully and wonderfully made. 





•CHAPTER XVIII. 



Change of Dispensation — The Human Blood of 
Christ — The Saving Effect — The Israelites — 
Election — The Character of the Last Dispensa- 
tion — What Christ Assumed — Omnipotence of 
Christ — The Mind of Christ— Christ's Humanity — 
Mary and the Saints— The Kesurrection. 



S a natural result, from cause to 
effect, if the human blood that 
fell from the torn hands and feet 
of Jesus, or from the wound of 
the spear, touched the earth, then 
the human blood of all creatures 
could be aroused by the electric 
power of that sinless blood ; and 
as his body had been raised from 
the tomb, and while therein had, by its electric 
power, affected all human bodies that had re- 
turned to its bosom, so he became the resur- 
rection and the life, and all the dead that are in 
their graves shall hear his voice and come forth, 
"Some to life, and some to everlasting shame 
and contempt." 
(250) 




MYSTIC NUMBERS OF THE WORD. 251 

Q. How will this blood affect the Jews who 
do not believe that the Messiah has come ? 

A. The devout Jews believe in a Saviour, in 
a Messiah, as much as do Christians of orthodox 
schools, and the plan, as announced by the 
Apostle John, reads thus: "But as many as re- 
ceived him, to them gave he power to become 
the sons of God, even to them that believe on 
his name." — John i: 12. 

If, then, a belief in his name (the Shiloh), the 
Messiah, could effect a salvation, we see no good 
reason to suppose that the devout Israelite may 
not be admitted to the Holiest of Holies, by the 
blood of Christ, although, in his zeal, he has 
overlooked the testimony of the prophets. But 
the promise is most emphatically to those who 
"receive him." 

The earth became the great magnetic center, 
when God breathed into the man, whom he had 
fashioned from the earth, the Holy Spirit. The 
properties of matter were now mysteriously 
united to the spirit, and God's plan of Redemp- 
tion, through the human nature of the Redeem- 
er, unfolded this necessity. 

Q. Did the ancient Israelites expect the Sa- 
viour to appear in human form ? 

A. Many of them did, but the great majority 
who so believed supposed his reign to be tempo- 
ral; that they would become a powerful nation, 
and that all the nations of the earth would do 
them homage. Hence they were not prepared 






252 . MYSTIC NUMBERS 

for a spiritual kingdom, based upon self-denial 
and faith; and rejected the Lord of life and glory, 
saying, "Away with him." "He came to his own, 
and his own received him not." 

Q. Why were the Israelites called God's 
chosen people? 

A. Because they were indeed the chosen peo- 
ple, who not only held the oracles of God, but 
the prophets of the Lord also sprung out of 
this nation; nor this only, but the Messiah had 
been promised through the lineage of Isaac ; and 
Jacob, who was called Israel, had the promise, 
and bequeathed it to the twelve tribes of Israel, 
or his twelve sons. This Is the reason why the 
children of Israel were called the chosen people 
of God. (Rom. iii: 1, 2.) 

Q. Does the absolute sovereignty of God ne- 
cessitate the doctrine of election ? "Jacob have I 
loved, and Esau have I hated." — Rom. ix: 11, 13. 

A. The apostle, in his allusion to this peculiar 
display of God's sovereignty, really explains it 
by referring to God's infinite foreknowledge. 

Q. But does he not declare that this dechion 
was made before either Jacob or Esau had done 
good or evil. 

A. God's decisions were eternally made in the 
courts of his attributes, and infinite wisdom 
there can never be deceived. In these attri- 
butes all that are chosen in Christ Jesus are pho- 
tographed and their names written, and this is 
the Lamb's Book of Life. 



OF THE WORD. 253 

Q. Why, then, are not all photographed, as 
well as the limited heirs of grace? 

A. For the very reason that they will not 
stand before the camera, and have their like- 
ness taken by the operation of the Spirit. 

Q. But could not the great God, who is in 
finitely powerful, make them willing? 

A. The human will, springing from the judg- 
ment sense, and from thence uniting with the 
attributes, constitutes man a moral being, en- 
dowed with volition ; take away volition, and he 
is a machine, actuated, like an automaton by 
extraneous force. Hence, if God should render 
volition inoperative, man would be no longer a 
moral actor. As well might the teamster say 
to the saAv-log, "Well done, good and faithful 
saw-log ; I have drawn thee here with five yoke 
of oxen," as for God to say, "Well done, good 
and faithful servant," etc., if man's volition was 
suspended. We are commanded to choose, hence 
we have the power of choice, and all heaven in- 
vites us to the camera-obscura, where our titles 
to heaven are photographed. But the action of 
a creature could not frustrate the design of the 
great God, for he had surveyed the plan of re- 
demption, and to this unalterable and infinite 
purpose the great Messiah looked, and upon this 
positive result he offered himself for sinners. 

Q. Will not and does not the doctrine of elec- 
tion forestall free grace ? 

A. Not in the least, because, by the grace of 






254 MYSTIC NUMBERS 

God .our attributes are shielded from the fiery 
darts of the devil, and placed under the banner 
of love. The Holy Spirit pleads for all, that all 
might be saved. 

If God had not by his word placed it beyond 
a doubt that "whosoever will, may take of the 
waters of life freely," it might be objected to ; 
but, as he has graciously invited all men, as 
Jesus died for all men, and as the Gospel is to 
be preached to all men, no man can in truth 
say, I am not invited; nor can the enlightened 
mind very easily doubt that grace, pardon, and 
life, is freely offered to us all. 

Great sinners have hoped, deists and infidels 
have, when nearing the tide of death, called 
upon God in hope of pardon; so we see that, 
from every point of view, salvation is freely 
offered to all, on the terms of the Gospel. 

Q. May we infer, then, that any can accept, 
at all times, whenever they choose? 

A. No ; God has given us no knowledge of 
the limit of his mercy. He may or may not 
offer the sinner the pearl of great price again, 
after he has stoutly refused the offered mercy. 
He ordinarily calls again and again, and his 
forbearance is indeed wonderful, but he has 
made no promise how long he will wait for us. 
"To-day, if ye will hear his voice, harden not 
your hearts." 

In the questions we have already answered 
we have been obliged to interlink the dispensa- 



OF THE WORD. 2oo 

tions together, so that the relations of mind to 
matter, of attributes to senses, would become 
less confused, or develop less ambiguity and 
incoherence, which might perplex the mind of 
the careful reader, and thereby the whole ob- 
ject of our investigation lost; still, as far as 
we consistently could, with this object in view, 
we have avoided the real investigation of the 
character of the Third Dispensation, to which we 
now invite our readers. 

Q. What is the third and last dispensation ? 

A. The "last time," as it is called by the 
Apostle, we denominate the dispensation of the 
triumjrfis of grace; which embraces in its sur- 
roundings, and in its development, the "babe," 
the "child," the "man Christ Jesus;" together 
with the visible exhibition of the Holy Spirit 
(the Seven Spirits of God), their work direct, 
and their work or its work indirect, through the 
ministration of the glorious Gospel and the in- 
spired New Testament. 

Q. Was not the Old Testament Scriptures 
inspired, or written by inspiration? 

A. Most assuredly ; but the typical dispensa- 
tion closed with the gift of the Holy Spirit, 
but not the ministration, "For the law was 
given by Moses, but grace and truth came by 
Jesus Christ," 

The Old and JS T ew Testament Scriptures are 
alike the "record that God gave of his Son," 
but the one record was archetypal, and its out- 



256 MYSTIC NUMBEKS 

ward types consisted in the blood of slain beasts ; 
the other in the blood of our great Redeemer 
shed from the cross of Calvary — the human type 
of the great Archetype. 

Q, How did the blood of Jesus, that was shed 
upon the earth from the cross, effect our salva- 
tion? 

A. As a type of the glorious man, or of the 
man glorified, it was united in the covenant of 
grace to the archetype', and as many as the 
Father gave him, to them and to their molder- 
ing dust he became the resurrection power to 
eternal life. 

Q. Then the sacrifices under the law, and the 
blood there offered from lambs and goats, was 
only a type of a type ? 

A. We should clearly understand that the 
body we live in is not the we, it is only our frail 
home. The immortal spirit is so superlative, 
that the human body is only a type, a shadow, a 
vapor, that passes away. 

This never could have been more than a 
shadow or type of immortality, had not immor- 
tality been swallowed up of life, and this life 
proceed from God. 

It would be well for us also to remember that 
when this mortal puts on immortality, that the 
entity or identity of matter will be spiritualized : 
i. e., changed from matter or substance to a spir- 
itual garment. 

Then, if "these vile bodies" are to be changed 



OF THE WORD. 257 

" into the likeness of Christ's glorious body," 
they can only he, while we inhabit them, types 
of their future advancement and glory. 

So, if we look at it carefully from this stand- 
point, we shall readily see that the flesh our 
Saviour took upon him was also a type, a shadow, 
a veil. Hence, the blood on Jewish altars could 
only typify a type, and the blood of Christ was 
the antitype to the types of the second dispen- 
sation. 

Q. In taking upon himself flesh, what did the 
Saviour assume? 

A. He assumed our seven senses as in Adam, 
but not our sinful nature — the fallen senses. 

Q. Why? 

A. Because he was the "seed of the woman." 
The prophet had described it thus: "Behold, a 
virgin shall conceive, and bear a son, and shall 
call his name Immanuel." — Isa. vii: 14. And 
thus the prophecy was fulfilled. 

Q. Was he, then, really and truly man? 

A. As much so as was Adam, for Christ was 
the " second Adam." 

Q. Did not Adam possess a sinful nature ? 

A. Not till after his transgression ; for God 
declared that he and all his works were good. 
"And God blessed them." 

If the works of God, which consisted in the 
formation and development of man, were su- 
premely good, then the senses of Adam were 
supremely good also. Christ, then, taking our 
17 



258 MYSTIC NUMBERS 

senses as God gave them to Adam, possessed the 
perfection of humanity. What some writers 
awkwardly call the human soul of Jesus, was his 
seven senses which he laid down for us — which 
soul he poured out for us. " He poured out his 
soul unto death." These relations to matter 
became "him whose descent is not counted," 
"him who was without beginning of days or end 
of life," for "it behooved him to be made like 
unto his brethren," in order that he might be a 
merciful High Priest, touched with compassion 
and sympathy. 

Q. Were there not a great many types under 
the ceremonial law that had reference to the 
antitype, the blood of the cross ? 

A. They were very numerous: there was the 
blood of slain beasts, the blood sprinkled upon 
the post of the doors, or, as it was called, the 
passover; the book of the law and all the vessels 
of the sanctuary were thus set apart. 

Then the blood of circumcision, shed with 
hands, dimly typified the circumcision without 
hands ; the bodies of those beasts offered up on 
Jewish altars typified also the body of Christ; 
says the apostle, " For the bodies of those beasts 
whose blood is brought into the sanctuary by the 
high priest for sin, are burned without the camp. 
Wherefore Jesus also, that he might sanctify the 
people with his own blood, suffered without the 
gate. Let us go forth therefore unto him with- 
out the camp, bearing his reproach." Heb. xiii: 



OF THE WORD. 259 

11, 12, 13. Hence they were types of his human 
body and human blood, which to himself were 
types of his archetypal self, or his humanity was 
the veil of Deity. 

Q. Was Christ, then, omnipotent, all-powerful, 
to create or control ? 

A. Infinitely so. The seven attributes of God, 
like the splendor of ten thousand suns, shone 
upon his human senses, and through these what 
he chose to do he did, whether to raise the dead 
or still the tempest, he "spake and it was done, 
he commanded and it stood fast." 

All the light of God, as shining through the 
convex lens of infinite space, illuminated the 
humanity of Jesus, and all power concentrated 
in his wonderful person. 

Q. Would not this produce an interregnum — 
a time in which the throne of God in glory be- 
came vacated ? 

A. Xot in the least. He is here now, "Lo, I 
am v with, you always, even unto the end;" "I 
will never leave thee, nor forsake thee." Hence 
he is here now by his Spirit — the Seven Spirits 
of God — and he was here then by the same 
Spirit. We greatly confuse ourselves when we 
think that the human body of Christ was the 
only Christ, for the Christ eternally existed. 

The "Word " was made flesh. He, we may say, 

" Lives through all life, 
Extends through all extent; 
Spreads undivided, 
Operates unspent" 



260 MYSTIC NUMBERS 

Q. But how could he condense himself, so to 
speak, if he filled immensity and eternity with 
his presence, as to, in person, occupy a human 
body, when, compared with a single world, it 
would be the minutest particle, only a speck of 
matter ? 

A. If we measure ourselves by the length and 
breadth, the height and depth of the range of 
our intellect, we might say of ourselves, " How 
can a mind that can explore the planisphere, 
that can trace the constellations of heaven, can 
scale the heights of infinite glory, or plunge be- 
neath the shadows of eternal night, dwell in so 
small a body ? " Nay, more, we could say, while 
all our thought was enlisted in casting up in 
mathematical figures the cubic contents of the 
grand luminary of day, "Was there not an inter- 
regnum, a time during this deep study, where 
we did not reside in this body ? " 

Or, we might say, in reference to the immense 
surroundings of reflex light : " Can there be any 
real sun now, as only from the moon and stars 
we get our light ? " Certainly we can not antici- 
pate the going out of the sun, because the light 
by which we see is indirectly from him, that is, 
from the sun to the moon, and from the moon to 
the earth ; so we can not imagine the throne of 
God vacated because of the Tmmanael, the God 
in man. 

Our Saviour, speaking of himself, thus re- 
marks : "And no man hath ascended up into 



OF THE WORD. 261 

heaven but he that came down from heaven, 
even the Son of man, "which is in heaven." — 
John iii : 13. 

This remark, or the idea of a time, in which 
the great archetype did not occupy the burning 
and eternal throne of Deity, is abundantly 
contradicted. Distance (for with him there can 
be no distance, only as he withdraws his attri- 
butes) is infinitely unknown. 

" He fills, he bounds, connects, and equals all," 
both of time and eternity. 

Q. Still the idea will force itself upon us, can 
a one being dwell in two places at the same time, 
in heaven and on earth ? 

A. Can we not direct our whole energies to 
the study of algebra, and not leave the body ? 

Q. But then algebra does not become a part 
or parcel of our organism ? 

A. In one sense, if w r e master the science, it 
does ; we become algebraists. 

So in the sense of the humanity of Jesus, when 
connected with omnipotence, it became his glo- 
rious robe, "glorious in his apparel," and as 
such will be the outward exhibition of his 
eternal attributes forever. 

These conclusions also apply to the omni- 
presence of Christ. Where the world of matter 
exists in its life-giving relations to man the 
Spirit of God exists also, because it bounds, ce- 
ments, and harmonizes them in all their won- 
derful relations, and certainly, where moral be- 



262 MYSTIC NUMBERS 

iiigs exist, these attributes must exist — hence 
the " eyes of the Lord " are over all his works, 
and superintend not only this microcosm, but 
worlds on worlds, and space universal. 

Q. But is not the Spirit of God, or the Holy 
Spirit, sometimes called a person ? "When he is 
come he will lead you into all truth." How, 
then, can he be the seven attributes of God ? 

A. If the mind or attributes of man did not 
become his moral representative, or was not the 
man, we could get no direct understanding of 
the connection. Now if we give another in- 
struction in any given science, we do so only by 
our knowledge of that science. We say, then, 
the teacher, when he is come, will instruct you 
in that science ; the teacher is the embodiment 
of knowledge, the representative of a well- 
balanced mind. 

This, then, represents the attributes of God. 
He is, it is, or they are the great teacher to our 
attributes, hence we may call them a personality 
if we choose, but they are no more a spiritual 
organization, when taken separately, than is the 
human sense. Who can give a form, a shape, 
to sight, to hearing, to smelling, or feeling? No 
one. Nor can any give shape or form to Light, 
Life, Mercy, or Love. 

These are moral powers necessary to ex- 
istences, but not persons in a physical or psycho- 
logical sense. 

Q. The Holy Spirit, then, is not a person ? 



OF THE WORD. 263 

A. ~No more so than the senses. We may 
say the spirit of Light, the spirit of Life, the 
spirit of Truth, and of all the seven attributes 
of God in their separate functions ; or we may 
embrace them all in a general term, and call 
them the Spirit of God, or the Holy Spirit, and 
when we have thus associated them, they are no 
more a person than when separated. We may 
say the sense of sight, the sense of hearing, the 
sense of language, or we may unite them all in 
one, and call them the sense, and .when done, we 
have given no idea of shape or form. 

From this peculiarity of one of the three that 
bear record in heaven, many of the creeds read 
on this wise : " There is one God, everlasting, 
without body or parts ; " but this idea loses all 
force when we quote the language of the Apostle: 
"In him (Christ) dwelleth all the fullness of 
the God-head bodily." If bodily, there must be a 
body of Deity, then God must have a body. 
But the Holy Spirit, not having a boduy form, 
but associated with bodily forms only, necessi- 
tated the expression before adverted to, A'iz. : 
" Without body or parts." Every orthodox 
Christian believes that Christ had a body before 
his incarnation as well as since. 

This Spirit dwelt infinitely and eternally in 
the archetypal Saviour ; and when he robed 
himself in humanity, they were no less the 
spirit or mind of Christ than before or after he 
suffered. 



26-1 MYSTIC NUMBERS 

Hence, before him all intelligences must bow, 
and at his throne of Grace all suppliant sinners 
find a glorious welcome. 

Q. Did not the Holy Spirit assume the form 
of a "dove" as it descended upon the great Re- 
deemer at Jordan ? 

A. It certainly did assume that miraculous 
form, and it also assumed the form of " cloven 
tongues " on the day of Pentecost, but we do not 
understand from this that its real form existed, 
only in assumed appearance. 

The fact is that the spirits of God, collect- 
ively, are the attributes of God, and are the gra- 
cious exhibit of his harmonious nature and his 
love. Hence we say : 

"Come, Holy Spirit, heavenly dove, 
With all thy quick'ning powers, 

and, while thus praying, address the Father, the 
Son, and the Holy Spirit, simultaneously. 

Q. What do we understand by God's sending 
"his (Seven) Spirits into the world to reprove 
the world," if they are only moral powers ? 

A. As we would understand, if God should 
remove the clouds so that the sun could shine 
upon us. God sent his only-begotten Son into 
the world to destroy the works of the devil, so 
that the rays of light from his throne might un- 
fold his character as the " chief among ten thou- 
sand, and the one altogether lovely." 

Thus light dissipates the darkness; life brings 



OF THE WORD. 265 

immortality to view ; holiness brings the sinless 
and spotless character of God to view; justice 
shows the inflexible principles of God's equity ; 
truth reveals God's eternal purposes ; mercy, his 
compassion and tenderness ; and love, his incom- 
prehensible desire for the eternal welfare of all 
sentient creatures. So the Spirit of God is sent 
forth to every avenue of the soul and to every 
power of the understanding, beseeching, per- 
suading, reproving. 

Q. How could our Saviour be born of the fallen 
and sinful Mary, and be holy, pure, undefiled? 

A. The humanity of man, that is, our flesh, 
bones, and blood, are neither sinful or holy, per 
se. It is the senses that prompt us to trans- 
gression. For instance, here is a dead human 
body ; that body is now neither guilty nor inno- 
cent, as it has no knowledge or power ; in short, 
its senses are dead. Now, if the senses are 
pure, then the body is pure, and if the senses 
are fallen, depraved, then the body, being led 
by the senses, becomes sinful, and so remains 
as long as actuated by the fallen senses. 

Our Saviour took upon him the senses of Adam 
in his primeval state, and in this respect only, 
became the second Adam. These senses were 
not in their traduction sinful, though the human 
supply to their development came from a sinful 
parent, no more than our songs of devotion are 
sinful, because coming from the lips of a be- 
liever who in this life is unholy. We might 



266 MYSTIC NUMBERS 

pursue this thought still farther, and remark 
that the relation of the holy child Jesus to Mary, 
did no more involve him in sin or her in a sus- 
pension of original sin, than does the growth of 
the hair on our heads, or the progressive de- 
velopment of our stature, involve sin or inno- 
cence. 

Do we suppose that the babe, that only weighs 
ten pounds, is innocent, and that five pounds of 
additional flesh will make it sinful ? Nay, 
verily; the immaculate conception of Jesus had 
no more to do with Mary, in reference to her 
original sin, than does the five added pounds of 
flesh to the babe, after its birth, add purity or 
sin to the mother. "That, that is born of the 
flesh is flesh, and that that is born of the Spirit 
is spirit." The flesh is only sinful originally by 
taking the fallen senses from the fallen pair by 
traduction ; but Jesus did not thus inherit his 
senses, hence there need be no change in the 
original nature of the Virgin Mary, in order that 
she bear the holy child Jesus. 

Q. It is not, then, necessary to the Holy Jesus 
that his mother should be holy ? 

A. Not at all, since his flesh was taken upon 
him through his divine nature. " The Word was 
made flesh," robed in flesh, veiled in flesh, not 
in the traduction of fallen man, but in the exalted 
character of Melchisedek. 

Q. How, then, could he sutfer ? 

A. He did not suffer for his own transgression, 



OF THE WORD. 267 

but he placed his senses on the altar of sacrifice, 
an innocent, perfect offering of Divine origin, of 
an infinitely creative traduction; and this sinless 
offering, prompted by the unbounded and incom- 
prehensible love of God, "became the end of the 
law for righteousness to every one that believ- 
eth." 

If the human senses had been part of his Di- 
vine nature he could not have laid them down 
in the silence of death, and have taken the body 
they occupied in his resurrection ; but his body, 
like the hand that writes this page, could be 
taken from the senses and be restored to its 
former connection again, in an undying relation ; 
so the adorable Saviour took upon him flesh 
with the primeval senses, laid it down in death 
for us, and then awakened it and changed it to a 
robe of glory. 

Q. The Virgin Mary, then, needed a Saviour 
as much as any other person, and Avas as much 
a subject of death as was Elizabeth ? 

A. Most assuredly. She undoubtedly believed 
in the great Redeemer as did Abraham, Isaac, 
or Jacob, and was saved through faith in his 
name ; but the gift of a Saviour to the world, 
through her, did not become so much of a moral 
action as did the labors of Elijah, who was trans- 
lated, or Moses, whose face shone so resplendent 
that he veiled himself before all Israel. 

From all that we can learn, Mary retired to 
the common walks of life, not even assuming to 



268 MYSTIC NUMBERS 

hold any supremacy or notoriety on account of 
her relation to the Lord Jesus Christ. 

Q. Why is it that so vast a host, at the pres- 
ent time, worship her, pray to her, and think 
they feel the power of her intercession ? 

A. The imagination, the marvelous chimera 
of the human mind, leads men to believe in 
things as false to science as they are false to 
religion. The Mohammedan believes in the 
ever-living Mahomet — the idolater, in the con- 
sciousness of his idol. 

The children of Israel believed in the power 
of their golden calf, and need we wonder if idol- 
atry should change the image from the animal 
to the human? "It is written, thou shalt wor- 
ship the Lord thy God, and him only shalt thou 
serve." Then, if we worship any thing else than 
God in his triplicity, we become idolaters. 

Q. Could not the "spirits of just men made 
perfect" become intercessors for us before the 
throne of God ? 

A. We should remember that all the human 
relationships that exist between us here grow 
out of associations and traduction. Both these 
cease when the senses die, and, though we may 
remember in glory loved ones on earth, yet 
knowing that the Seven Spirits of God are infi- 
nitely better intercessors than we could be, and 
that they, through and with the visible church, 
will do all that can be done, we shall necessarily 
sink into the divine purpose of grace. 



OF THE WORD. 269 

If the same solicitude could characterize the 
saints there as here, heaven would not be the 
abode of tranquillity, but of anxiety. "If they 
believe not Moses and the prophets, neither 
would they believe though one arose from the 
dead." 

Q. But did not the rich man, lifting up his 
eyes to Abraham, plead for a miraculous inter- 
position in behalf of his five brethren, saying, 
that "if one shall rise from the dead, they will 
believe ? " 

A. Most truly ; but did Abraham, 'who was a 
worshiper of God, and knew all the powers at 
work for their salvation, volunteer to act in the 
matter ? 

It is quite probable that some traces of hope 
linger in the memory of even the lost. Our 
Saviour asserts that some will knock at the 
door, saying, "Lord, Lord, open unto us;" and 
that others will say, "We have cast out devils in 
thy name, and in thy name have done many 
wonderful works;" but this even is like a spi- 
der's web. 

The rich man felt the horrors of his condi- 
tion, and did not wish to see his five brethren, 
who had, perhaps, doubted there being such a 
place of torment, come there; and, to make 
Abraham believe him to be sincerely repentant, 
asked this favor. But for a child of God, who 
knows God's love to be infinitely more active 
than his, and in whom all earthly ties are dis- 



270 MYSTIC NUMBERS OP THE WORD. 

solved in death and lie unconscious in the silent 
slumbers of the grave, to ask infinite love to do 
more than it is doing, would be the height of 
folly. 

Q. Then, if infinite love is now doing all that 
can be done for sinners, why should prayers be 
offered up here more than in heaven ? 

A. Our prayers here open up our minds to 
know the intercession of the Spirit, and through 
the sense of language effect the judgment sense 
of others ; and this is the Holy Spirit's method 
of showing its intercession. So we pray " with 
the spirit and with the understanding also." 
All the intercession we enjoy and cherish here, 
is through the Spirit; and, when released from 
this probation, we shall, in our spiritual associa- 
tion, be swallowed up, so to speak, in the love 
of God. Hence, praying, pleading, and suffer- 
ing for others will be forever banished from our 
minds. 

Q. Could the Virgin Mary hear us, or could 
the apostles and martyrs hear us, if we should 
call upon them ? 

A. Not unless by divine interposition ; for 
God knows every method that can be made 
available to mortals, and is prompted by the 
perfect fullness of his love to put all such instru- 
mentalities into requisition. "What could have 
been done more to my vineyard, that I have not 
done in it?" — Isa. v: 4. 




CHAPTER XIX 



One Mediator — Judgment Sense and Love Attri- 
bute — Satan's Work Destroyed — Spirits Released 
from Prison — The Lord's Supper— Review — What 
is the Conscience. 



HE hopes of those who die in their 
sins, of ever obtaining pardon, are 
only through their knowledge of 
the plan of redemption made 
known to them while in the flesh, 
and thus inscribed upon their spir- 
itual memory ; but the Christian 
"reads his title clear" in the Book 
of Life, and only remembers the 
human form in the promises of an increased 
ecstasy at the resurrection of the just. 

The human, at the resurrection, will be the 
robe of shame and eternal disgrace, or the robe 
of glory and of light, just as these relations 
have triumphed here ; if, from the depraved 
senses, and by the depraved senses, the attri- 
butes have been dragged down to things earthly, 

(271) 




272 



MYSTIC NUMBERS 



"sensual, or devilish," then, when again clothed, 
the garment will be spotted, polluted, disgraced ; 
but, on the contrary, if the attributes have ele- 
vated the senses to prayer and to praise, to 
humbly kneel and devoutly implore the pardon 
of sin, and the righteous robe of Jesus, so will it 
be in the resurrection ; the natural body will 
clothe up the spiritual body in the emblematic 
habiliments of "pure linen, white and clean, 
which is the righteousness of the saints." 

It may here be proper to again remark that 
the "Church of the first-born" may have been 
the vast host of the sons and daughters of God, 
the sinless children of Adam and Eve before 
the fall, translated. The name given would 
suggest that idea ; and, as the posterity became 
innumerable during the first four thousand years, 
the translation of these faultless ones may have 
occurred at any period of time in perfect har- 
mony with .the plan of redemption. Many of 
them sinned by marrying the fallen of Adam's 
second posterity, and the one hundred and forty- 
four thousand were saved as salt upon the earth 
till near the flood ; but of the hosts and myriads 
of this first-born church no mind can conceive, 
a congregation that no man could number, and 
heaven, undoubtedly, was filled with these to 
occupy the places left vacant by the revolting 
angels; and may be that the "man-child," 
Michael, who was caught up to God and his 
throne, was accompanied by the translated mill- 



OF THE WORD. 273 

ions of the church of the first-born, and Christ 
alone was their Mediator as he is ours. 

Q. Then we can have but one available Medi- 
ator ? 

A. Certainly not, for no angel could die for 
man, and no fallen man could offer a ransom 
even for his own soul. Jesus alone became the 
offering for sin, and most amply does that offer- 
ing sustain the honor of God's law, and also de- 
clares the incomprehensible love of God to man. 

Here, in his wonderful person, is all of man, 
for the human body, united to the sinless senses, 
alone reveals his creature character, while from 
his spiritual organism — the archetype; he ap- 
plies to man this cleansing fountain, which was 
opened for sin and uncleanness by the power of 
the Holy Spirit. Love (God's love) touches the 
attribute of love in the mind of the believer, 
making him a new creature in Christ Jesus. 

Q. How could the Holy Spirit, which is one 
of the three that bear record in heaven, dwell in 
the brain or heart of a creature of human extrac- 
tion ? 

A. Just as the light is reflected by shining 
upon the mirror, so the character of God is re- 
flected in the life, labors, shame, and glory of 
Jesus, and this light, by the Spirit, is again re- 
flected in the heart of the believer. 

Earth is said to be God's footstool ; then he 
is as much on" this earth as we would be on a 
footstool if our feet were resting upon it. Where 
18 



274 



MYSTIC NUMBERS 



our feet rests, there are we. Now, it is quite 
evident, that four of the senses terminate in the 
brain, while there are channels of sensation from 
every part of the body to the cerebrum. 



& DESCE/Vfl/ 



THE 

SEVEN 

ATTRIBUTES 



1. Light. 

2. Holiness. 

3. Justice. 

4. Mercy. 

5. Love. 

6. Life. 

7. Truth. 




THE 
SEVEN 

SENSES. 



Smelling, 2. 
Tasting, 3. 
Hearing, 4. 
Judging, 5. 
Feeling, 6. 
Talking, 7. 



" I will praise thee ; for I am fearfully and wonderfully made ; 
marvelous are thy works ; and that my soul knoweth right well." 
— Ps. cxxxix : 14. 



OF THE WORD. 275 

Now let us suppose that seeing, tasting, hear- 
ing, and smelling arc from the outer channels, 
conveyed direct to the brain, and that talking 
and feeling are as universal as the outer form of 
the body, and from every part connect with the 
brain, and that the judgment sense finds its 
nerve center in the human heart, which also is in 
harmony with the brain. Then, if the judgment 
sense centers in the heart of the body, and the 
love attribute centers in the heart of the soul, 
then the effect of God's love upon our attribute 
of love Avoukl materially effect the judgment 
sense, and, in truth, we might say, "Whereas I 
was once blind, now I see," or, "Come unto me, 
all ye that fear God; and I will declare what 
he hath done for my soul." 

The love of God, or, to be more explicit, the 
attribute, Love, from God, harmonizes the entire 
affinities of our attributes, and as they form the 
higher power of our entire organism, it is not 
difficult to see that submission of the senses to 
the attributes would be self-evident. Therefore 
the indwelling of the Spirit would be as natural 
to the attributes as is manhood to the human 
organism. Hence he dwells in our hearts by 
the Spirit. 

And still farther, many of the allusions of 
Scripture find their elements of development in 
the heart. " With the heart man believeth 
unto righteousness," that is, the attribute of 
love, from the soul, connects with the judgment 



276 



MYSTIC NUMBERS 



sense in the heart, and When that attribute is 
illuminated by the love attribute of God, then 
our will is conquered, and, as a result, we talk 
of the love of God, sing of the love of God, and 
bow in the most humble manner before him 
All our senses conquered, but not regenerated, 
for there can be no regeneration of the senses any 
more than there could be of the muscles, blood, 
or bones. They are of earth, and totally de- 
praved. 

Then, again, we read, " From the heart pro- 
ceeds evil thoughts." This, also, is true, for the 
judgment sense is totally depraved, and were it 
not for its connection with the attribute of its 
spiritual nature, would be more debased than the 
brute, because the organism has two more senses 
than they; but as this can not be, and man be 
man, we can see how sin can gain an ascendency 
over the will or judgment sense, and, as the 
attributes are disorganized in their moral rela- 
tion, the depraved senses can carry even these 
in their rebellion against God. 

Q. But why do some accept of salvation, if all 
have alike depraved senses ? 

A. The power to accept of salvation is freely 
given to all, but this power does not destroy 
human responsibility, and while we can all 
cheerfully say : 

l; Jesus sought me when a stranger, 
Wandering from the fold of God," 

■we can by no means attribute this to have been 



OF THE WORD. 277 

an extraneous power that, in a mechanical way, 
rendered inoperative the power of choice. It is 
a fact that we choose Jesus when he chooses us, 
that is, when Ave ask he gives, and the only 
reason given is, " That ye ivill not come unto me 
that ye might have life," to all those who neg- 
lect this great salvation. 

Then we must readily see that the connection 
of the muscles and nerves to the senses, give 
them the control ; and that the connection of the 
senses to the attributes, give them the control 
over the senses ; and when the Holy Spirit is 
asked for, the power to become the child of God 
is given. 

The plan of redemption is an eternal now, with 
God, and we can not introduce the transient 
moments of time to, in any manner paralyze his 
purposes or to render ourselves irresponsible. 
The prize of life eternal is freely offered, and he 
who accepts, will find an abundant entrance into 
the mysteries of redeeming grace. 

Q. What did the death of Christ accomplish ? 

A. It destroyed the works of the devil by 
driving him from the control of the human 
senses to the darkness and discord of our atmos- 
phere ; and, secondly, it liberated the spirits in 
prison, who, in the days of Noah, through the 
six hundred years of his life, had been in the 
bondage of the flesh, being Adam's prefallen 
race, then in disobedience and sin ; yet had re- 
pented and believed in the Messiah promised to 



278 MIOTIC NUMBERS 

Adam and his posterity. These, to whom no 
promise had been made or could be made, died 
in faith, not yet receiving the promise ; but now 
they are released, their prison doors opened, and 
the captives set free, and with Him ascend into 
glory. 

Q. What does the resurrection of Jesus 
teach? 

A. It teaches us that he took upon himself 
humanity, that this humanity consisted in man's 
primeval senses, in their holy relation to the 
human body ; that these senses and this body 
he could deliver up to the same power, i. e., the 
power of death, as all the race of fallen man 
have inherited; and that, though dead, he could 
restore this body to life, and immaterialize and 
deify it, and in so doing become the grand 
human archetype of all his people; and that the 
home of such bodies would be the palace man- 
sions of glory. That " when he ascended up on 
high he led captivity captive, and gave gifts 
unto men." 

Q. Why was it that the Saviour, at the resur- 
rection, told the weeping Mary to " Touch me 
not, for I am not yet ascended to my Father? " 

A. This expression was the best manner in 
which to dispose of a matter which otherwise 
must have terrified her, for his body was now 
as immaterial as his spirit, and she could not 
have touched him if she had been allowed the 
opportunity 



OF THE WORD. 279 

Q. But did not the disciples touch him after 
his resurrection ? 

A. We have no such record. When they 
knew him at the inn, as they journeyed to Em- 
inaus, he vanished out of their sight. It is 
true he told Thomas to thrust his hand into his 
side, and the disciples to "handle him and see, 
for a spirit hath not flesh and bones, as ye see me 
have ; " but this, to their affrighted natures, 
was only to capacitate himself to their necessi- 
ties and relieve their fears. They could no more 
have touched him then than we can now, for he 
was then transcendently immaterial. 

Q. Then how could they see him? 

A. Just as we see a person or ourselves in a 
mirror. He mirrored himself to them in the 
glass of humanity, and they beheld him, but he 
could have been in their midst just as well and 
not have been seen by them at all. 

He that could unite and harmonize spirit and 
matter could as easily transform that matter into 
a spiritual body as to, at first, fashion it. 

Q. But does not that immateriality of the 
human body of Jesus inhere in, and render the 
bread and wine of the Lord's Supper his real 
presence personified ? 

A. Not in the least degree. Our Saviour ex- 
plains it thus: " This do in remembrance of me." 
"As often as ye eat this bread, and drink this 
cup, ye do show the LorcVs death, till he come." 

Now, a remembrance of a person, and eating 



280 MYSTIC NUMBERS 

a person, are quite distinct: to show a death by 
a symbol is very different from partaking of 
one's flesh and blood. 

There are solemnities connected with this or- 
dinance that make it one of the most soul-thrill- 
ing institutions of the Gospel ; but there is noth- 
ing of a miraculous nature to a memento. 

He says, "This is my body," "This is my 
blood;" but while he says this, is not his un- 
broken body before them, and does not his 
human blood course through his whole system 
as before ? Did he take any of his blood and 
mingle it in that cup ? Surely not, for he was 
not then even arraigned before the Sanhedrim for 
trial. He spoke of a remembrance of the human 
blood he was to shed upon the cross, and desired 
that the disciples should, by the use of bread 
and wine, continue to call this great sacrifice to 
remembrance. When I am gone, remember me, 
and I will bless this cup, and this bread, and 
to you it shall be for a sign of my death and of 
my second coming. 

There may be, however, this analogy: The 
bread, which had no real flesh appearance, nour- 
ished the organism, and thereby became part of 
the organism ; so his flesh should be transformed 
into the glorious, and thereby apply its trans- 
forming power to us ; but, as this did not reach 
the connection between the senses and attributes, 
the emblem, to become complete, must embrace 
the wine, which, in its exciting and ethereal 



OF THE WORD. 281 

character, must reach the point, so to speak, of 
inosculation, bringing the powers of the spiritual 
organism to feel the great sacrifice in its con- 
nection with humanity. There may be an anal- 
ogy of color between the wine and the blood, 
but this is not as essential as the senses receiv- 
ing the emblem in their connection with the attri- 
butes. Hence, by the Lord's Supper, we derive 
those blessings that flow through the Divine 
attributes to the immortal soul. That is, the at- 
tributes of God witness with ours, that by faith we 
broke that bread, and by faith poured out that 
wine, as a remembrance of the dying Jesus, and 
so we partook, "discerning the Lord's body." 

The ordinance of baptism beautifully shows 
the washing away of sin, but does not in itself 
wash the sin away; so we may say of the Lord's 
Supper, it shows the breaking of the body of 
Jesus, but does not in itself break that body — it 
shows the shedding of the blood, but does not 
shed the blood it represents. Hence, the idea of 
transubstantiation is as false to the character of 
the ordinance as it is false to science. Either 
our mouths must transform the morsel of bread 
after it is masticated, or a miracle must have 
preceded its reception, which would render it 
flesh and not bread. Then, our Saviour would 
himself have been inconsistent in taking bread 
and blessing it (the bread), and giving it to 
his disciples, saying, "Take, eat; this is my 
body."— Matt, xxvi: 26. 



282 



MYSTIC NUMBEKS 



To be consistent with Romish ideas it should 
read : He took bread and transformed it into the 
real presence of himself, and gave it to them. 
And this would be no greater wonder than the 
priests profess to accomplish at every mass. 

Q. But how can any person believe that one 
can do such a thing as to change bread into the 
body of Christ ? 

A. In the same manner and by the same rule 
as the children of Israel said to their golden 
cah^es, " These are the gods that brought us up 
out of the land of Egypt." 

The senses are totally depraved, and when 
the judgment sense is educated to believe in 
marvelous things, spooks, hobgoblins, and 
witches, it will hold to these hallucinations 
with as great tenacity as to life itself — science, 
religion, and intelligence to the contrary notwith- 
standing. Hence, a little holy water touched to 
the forehead in presence of a picture of the Vir- 
gin Mary has a hallowed influence, and to kneel 
at a statue representing her would cover the de- 
luded soul with glory. 

We will now review the points already dis- 
cussed in Part II. 

We have by fair reasoning, we think, clearly 
shown that only three dispensations have as yet 
existed ; and that the entire character of law 
relating to our senses has changed with the 
change of the dispensations. For instance, the 
dispensation of purity had a code of laws by 



OF THE WORD. 283 

which it was regulated. That, then, marriage 
was the union of attributes — infallible attri- 
butes — and that there could be no disagreement 
between husband and wife thus united, more 
than there could be between the right hand and 
the left; and this produced the idea that mar- 
riages are made in heaven. 

Hence, the Apostle declares that "Adam was 
not deceived, but the woman being deceived was 
in the transgression." — 1 Tim. ii: 14. Then, 
the relation of marriage made their action insep- 
arable, and his action a necessity, though volun- 
tary ; and so, we think, God looked upon it, and 
immediately made corresponding provisions. 

We have also shown that this dispensation 
must have lasted four thousand years to have 
been in harmony with divine procedure. That 
the seven attributes of God, after having fash- 
ioned the earth and its surroundings for man, 
and endowed him with power to govern it, had 
no other active labor to perform, for they had 
bound together by the laws of nature, backed 
up by their own incomprehensible activity, all 
the forces they had arranged for man, and 
hence had no further labor to perform in that 
direction. Thus they rested. 

This rest did not consist in a change from 
creative work to some other work, as many 
assert, but from labor to refreshment — from toil 
to rest. 

Thus, our minds may be very active in some 



284 MYSTIC NUMBERS 

important study, and when the problem is 
solved the mind rests ; so the attributes of God 
were for "six days" — six thousand years — ar- 
ranging this hitherto chaotic earth for man ; and 
when he was created, and all the machinery of 
this earth's concatenaceous chain of substances, 
both animate and inanimate, moved harmoni- 
ously on, they rested. "And God rested on the 
seventh day, and hallowed it." So the attributes 
of God rested on the seventh day. 

Here, grouped together, are the three dispen- 
sations in one chain of events ; and as in creation, 
so in redemption, each day or cycle of time is 
comparatively alike, making in all twelve thou- 
sand years of time from the creation or formation 
of Adam to the close of the present dispensation. 
Thus, if it should be yet two thousand years be- 
fore the second coming of our Saviour, we have 
a period of ten thousand years for geologists to 
fathom before they reach the period before 
Adam was, and of fifteen thousand years, 
and more, since the earth's geological forma- 
tions existed. 

We also see how easy it is for persons read- 
me; the Bible to become confused on the first 
and second chapters of Genesis : supposing a 
"garden," an inclosure, to have been constructed, 
in which to place a being made and fashioned 
to govern a world. How very strange! a being 
who had dominion over the beasts of the whole 
earth, and the fishes and leviathans of the en- 



OF THE WORD. 285 

tire element of the waters, and of all the fowls 
that fly in the midst of heaven — to shut him up 
in a garden to dress it ! 

Absurd as such an idea would appear, we 
somehow have slid into it, and, because others 
have so interpreted it, we adopt it ; when on a 
careful reading of the Scriptures we find for at 
least a certain period of Adam's existence no 
garden, no tree of good and evil ; and that, dur- 
ing this period, he was to eat of every tree, with- 
out reserve. How long did this dispensation 
last ? We have shown it to have been equal to 
the second dispensation, four thousand years. 

We have clearly shown that Moses ends this 
dispensation at the third verse of the second 
chapter of Genesis, after which he traces the 
generations springing from the fallen Adam. 

Our attention is then called to another race of 
intelligences, and not another, but the unfallen 
race, who had subdued the earth, and the relics 
of whose skill and industry have called forth the 
admiration and wonder of the world. 

Of this branch of the human family Cain was 
afraid, and against any possible danger from 
that source God gave him a protective mark. 
This unfallen race were flesh and blood as much 
as was Adam, for they were his children ; and 
in view of this fact he called his wife's name Eve, 
for she had borne until this time no other name 
but " woman." That with them they talked, for 
after Adam sinned he no longer remained in the 



286 MYSTIC NUMBERS 

garden, but was driven from it because the pos- 
sibility of another transgression would have ren- 
dered his condition irretrievable. 

That it can not be reconciled with the adopted 
theory that Cain could have found a wife in the 
land of Nod, after he had declared before God 
that "he had been driven out from the face of 
the earth," and that even in this land of banish- 
ment people lived who were under moral law, 
and they might slay him. — Gen. iv: 14-17. 

And, again, that he builded a city as soon as 
his first son, Enoch, was born. 

What a city this must have been, for only 
one man, his wife, and a babe, to build ! But it 
was not so, a host of the unfallen lived there, and 
with them he married, and with them he builded 
a city, and there closed his brief Biblical history. 

We have, then, only this reason to give in 
reference to the planting of the garden of Eden. 
For four thousand years Adam and Eve had 
lived in the harmonies of this new w T orld, and, 
unless the plan of redemption should be laid, 
none of their posterity could ever die or be 
translated ; then the earth eventually must cease 
to produce sufficient food for their necessities, 
for, place the ratio of their increase as we will, 
there must be a time, a period, when this earth 
would be positively too small for their support ; 
and, again, four thousand years of respiration 
and of ceaseless activity of the functions of ani- 
mal life, however gently we may suppose the 






OF THE WORD. 287 

elements to have dealt with them, must have 
worn the organism, and a retirement to a garden 
planted by the hand of wisdom, in which were 
delicacies and luxuries, not elsewhere found, 
would seem consistent, nay, necessary ; and to 
dress this garden, their only work, and to enjoy 
all its delicious fruits, except one tree, a rich in- 
heritance. 

Thus the " Lord planted a garden eastward 
in Eden, and there he put the man he had 
formed." 

Then we have a garden planted eastward of 
some place (say Egypt), and there the man be- 
comes a transgressor, and there, or just outside 
of the garden, Cain and Abel are born, and Cain, 
becoming a fratricide, is driven still farther east, 
to the land of Nod, and there he marries a wife 
and builds a city. 

Here Ave have the brief history. Now, to rec- 
oncile this with the necessity of the events, will 
lead us into the perplexity of a myth, or a 
miracle, or else we must take the broad view we 
have laid down as the Bible history. 

We have also shown that from the laws of 
traduction their marriage, that is, the marriage 
of the sons of God with the fallen daughters of 
men, must be sinful. 

We read "that by the transgression of one 
many became sinners ; " not all, for vail did not 
fall on account of Adam's sin, since the thousands 
of thousands that inhabited the earth at the 



288 MYSTIC NUMBERS 

time of his sin, did not sin, and, though death 
reigned from Adam to Moses, it did not all 
accrue from Adam's transgression, but the sons 
of God sinned by marriage and became subject 
to death. 

We now come to the evidences of a race that 
have undertaken to do what nothing but super- 
human beings could do, and called the attention 
of our readers to the Giant's Causeway. 

We may arrive at conclusions by observing 
the apparent design of objects. To illustrate: 
if we see a vast pile of brick and dressed stone 
near to the foundation for a magnificent struc- 
ture, we may very justly conclude that these 
brick and stone are evidences of the intention 
to erect such a, mansion. Or, if Ave are crossing 
a railway track and see a passenger coach in 
the ditch, torn and broken, we may justly believe 
it to have been thrown from the track while a 
train was in motion. 

Now, at the Giant's Causeway, we see the evi- 
dences of a gigantic undertaking no less Avonder- 
ful than to bridge the North Channel to the 
Scotland shore, a distance of say sixty miles, 
and from all appearances the design was to en- 
tirely dam up this tide-rushing channel against 
all coming time. 

To effect this object, Ave see the three descend- 
ing pavements denominated the Giant's Cause- 
way, each of dressed stone, the Avhole structure, 
between three and four hundred feet AA'ide, antic- 



OF THE WORD. 289 

ipating, by the substantial manner in which the 
mole is arranged, to reach the opposite shore. 

This would have required a vast supply of 
dressed rock, even to have carried this wide 
street across the channel, and when by the ap- 
pearance it is evident that the design was to 
raise it several hundred feet above the waters, 
more rock would, of course, be needed. These 
rock are here ; enough by every evidence we can 
gain to have dammed up the entire North Chan- 
nel, three hundred and fifty feet wide, and three 
hundred feet high, and sixty miles in length. Is 
it, then, a wild chimera of a diseased imagina- 
tion to suppose that these dressed rock were all 
designed for that purpose, and that, by some 
national calamity, the work was suspended? In 
fact, do we not see an evidence in this of the ter- 
rible deluge that swept away every remem- 
brance of the nation who had thus planned and 
prepared to execute ? 

\Te have also noticed other works of art alonu* 
the Irish coast that are equally wonderful and 
suggestive of human skill and mathematical pre- 
cision. 

The Giant's Amphitheater is among the won- 
ders of the world, both as it relates to the object 
for which this vast arch was made and the means 
of its accomplishment. 

"We readily learn this one fact, that there has 
been a race, or races, that were more harmoni- 
ous in achievements of this character than at the 
-19 



290 MYSTIC NUMBERS 

present time ; that those operatives made aston- 
ishing preparations to carry out their designs, 
and were interrupted simultaneously in the 
grand object contemplated. 

The reader's attention is then directed to the 
vast pile of dressed rock called the Pyramids of 
Egypt. 

No greater wonder exists than the object for 
which these three four-square pyramids were 
erected. The fact of their having but little 
space within, so massive, so substantial, so grand, 
so high that it must have required great forti- 
tude, great unity, and length of time to have 
dressed these immense piles of rock, great care 
in' their measurement and number, and great 
mechanical force to have executed this design, 
is worthy of notice. A mountain of dressed rock, 
so vast ; Cheops covering thirteen English acres 
and nearly five hundred feet in height. 

Some have deciphered an inscription upon it, 
that it required one hundred thousand men 
twenty years to have erected it; but whether 
this inscription dates back to the time it was 
erected, or inscribed from some tradition of 
a later period, who can tell ? 

The best geological evidence places it as far 
back as one thousand years before the flood, and 
may have been erected, for aught we know, by 
Adam's prefallen race, for the burial-place of 
Abel ; and it is our surmise that the highest 
pyramid once contained the earthly remains of 



OF THE WORD. 291 

Adam, the second Eve, and the third Abel, but 
this was not the order in which they were 
erected. 

It would be very strange reckoning to suppose 
that two persons, landing on Plymouth Rock, 
four hundred years ago, with sickness and death 
their inheritance, without the benefit of immigra- 
tion, and after one hundred and fifty years had 
but two sons, to have so rapidly increased for 
the next two hundred and fifty years, as to have 
gathered an army of one hundred thousand 
mechanics and stone-cutters, for twenty years, in 
the erection of a pyramid equal to the Cheops. 
Would it not? 

And then this is but a fragment of the history 
of the wonders of the Nile. 

There is the Temple El Kanark and the great 
Hypostyle Hall, and El Uksur, and the Obelisks, 
Sphinxes, gigantic pillars, and massive walls, all 
left by the race that built them as a wonder of 
the courage, fortitude, and union of effort neces- 
sary to their erection. 

Then, again, there are the ruins of Balbec, 
Heliopolis, and other magnificent ruins of de- 
stroyed cities and temples, a chapter too vast for 
our limited work. 

Then, again, the walls of ancient cities are 
not confined to .Egypt, but are found in the 
western continent, in Central America, and in 
other portions of the globe. All these go to 
show the extent of population before the flood, 



292 MYSTIC NUMBERS 

both in the east and west, north and south. 
Relics of monster men and monster animals 
almost startle the world in every clime and 
nationality. 

We next come to the caves of Kentucky, and 
find curiosities there that too plainly tell of 
mechanical skill to be altogether discredited ; 
and this, too, on a scale so far transcending any 
thing of the kind that could now be accom- 
plished, that we had rather call them natural 
curiosities than to attempt any solution of the 
problem. See Dr. Bailey's sketch of the caves 
of Kentucky. 

To be sufficiently credulous to believe that 
water, dripping from the roof, could flute a dome 
three hundred feet high, as well as to make it; 
to believe that it could fashion a magnolia flower, 
a cluster of grapes, or produce stalactites on the 
sides of the walls, or a female figure, or a Gothic 
arch, and a thousand other curiosities, would be 
no great honor to a sane man. The human race 
that has accomplished such wonders are extinct, 
and the purposes for which they were excavated 
will remain undoubtedly a profound mystery; 
still, if for four thousand years there existed a 
sinlcs"? race whose business it was to subdue the 
earth, they might have needed what to us would 
be useless and unmeaning. 

We have also alluded to Fingal's Cave as un- 
equaled in A'iew of its musical charms, and 
shows, beside the columns that support its arch, 



OF THE WORD. 293 

that the design was not to have a deep cavern 
into the land from the sea onlv, but to have a 
perpetual organ that needed no repairs. 

After showing the labor of intelligences hinted 
at in the Holy Scriptures, we necessarily come 
to the plan of redemption, which introduced the 
second dispensation, showing that the Seven 
Spirits of God, after their creative work, after 
they had rested through the first dispensation, 
now became intercessors for the restoration of 
our attributes to God and to glory. 

That the peculiarities of this dispensation con- 
sisted in types of a solemn and impressive char- 
acter, and in the blending of the law and the 
prophets together, that the way might be opened 
to the celestial glory. In tracing the genealogy 
of man through the chronological periods, we 
find their sins to have become so heinous in the 
sight of God that he determined to destroy the 
entire race in a flood of waters, and, to obtain 
a clear idea of their sin, we have applied to 
them the book of Revelation. 

This brings out the wonder in heaven, a 
woman clothed with the sun, the war in heaven, 
the old red dragon, and all the chain of moral 
and demoniac evils from the fall of man to the 
time Avhen the Holy City became desecrated and 
trodden under foot. This leads us to locate the 
city of Babylon. It may appear strange that 
any one should attempt to locate Babylon the 
Great, but we have two witnesses that never 



294 MYSTIC NUMBERS 

clash — geology and the Bible. Both these locate 
the great city in Egypt. 

The pouring out of the vials, and all that re- 
lates to that doomed city, is not exaggerated in 
view of this race who inhabited the earth before 
the deluge, and of whom it is said that the im- 
aginations of their heart was only evil continu- 
ally. 

The closing drama of this sinful race trans- 
pired with the destruction of Babylon, and the 
flood, for the waters had been separated by the 
attributes of God from the atmosphere, and so 
held till now, when the fountains of the great 
deep were broken up and chaos almost reigned 
supreme, the covenant only being with ]\ T oah. 

We then learn of Satan's being bound till the 
giving of the law in Horeb, which law was a 
sword of defense against him to all who wielded 
it, and that with it our Saviour vanquished him 
when tempted forty days in the wilderness. 

We learn, also, that the saints in glory can 
not be intercessors, unless by a special order 
from God, who has undertaken the restoration 
of man upon the broadest possible plenitude of 
mercy. We have, then, shown most conclusively, 
we think, that the attributes have no more form 
or shape than the senses, and when they are 
taken collectively they are called the Holy Spirit, 
and are also designated as the "Seven Spirits 
of God."— Rev. iv: 5. 

We have also shown the outflowing streams 



OF THE WORD. 295 

from each of these attributes, and their combi- 
nation to be wisdom. 

We have shown that conscience is the coales- 
cence or sensitive point of inosculation between 
the love attribute and judgment sense, and that 
the judgment sense becomes irritated on account 
of the moral status of the attribute, which pro- 
duces a sadness in this sense, which we call con- 
science; that even this gift of Grod may be so 
wantonly disregarded that the attributes will 
almost cease to warn the senses. 

A good conscience, then, is the pleasure of the 
attributes flowing out through the subdued 
senses, and results from our self-denial, or 
"bearing the cross." 

Hence, conscience may be either bad or good, 
according to the power of the attributes over 
the depravity of the senses; and the existence 
of a something we call conscience, is positive 
evidence of the connection of the attributes and 
senses. Thus we have determined the status of 
moral action and the reason why we are morally 
responsible to God. 

We now invite our readers to investigate our 
concluding deductions from the laws of science, 
which we believe corroborates the facts already 
shown in reference to the identity of the Mystic 
Numbers of the Word to the mystic properties 
of matter. 



PAET III-THE SCIENCES. 



CHATTER XX. 



The Seven Primitive Elements — The Seven Chemical 
Properties of Electricity — Cohesion — The Seven 
Formations in Crystallization — Seven Chemical 
Metals Volatile — Light an Element — Its Seven 
Numerical Properties — The Seven Divisions of 
Water — The Seven Ancient Metals — Union of 
Hydrogen and Oxygen in Water — The Seven 
Parts of Hydrogen — The Elements without the 
Attributes of God — The Seven Liberal Arts and 
Sciences — Incoherence of Matter. 



UESTION. How many primitive ele- 
ments do we find in the earth and its 
concomitants ? 
Ans. But seven. 
Q. What are they ? 
A. We are fully aware of the 
sixty and more elements recorded in 
chemistry, but we most sincerely 
believe, like the primitive attri- 
butes, that we shall find but seven ; but this 
may be a more elaborate task to clearly estab- 

(297) * 




298 MYSTIC NUMBERS 

lish from the fact that all are blended in such a 
manner as to make it very difficult to find the 
grand central point from which they operate* 

Some of them, four, viz. : Earth, Air, Fire, and 
Water, have been so long and familiarly recog- 
nized that we need not even question the fact of 
their being primitive elements. 

The fifth element that we shall notice is Elec- 
tricity. 

This element seems to be in the air and in 
the earth, in the human body as well as in min- 
erals, and from it springs many important prop- 
erties which we shall notice. The first is Grav- 
ity, for electricity will draw certain substances 
to the earth, or from the earth, just in propor- 
tion to its volume. 

The center of the earth, then, may be the 
great electric lattery of this microcosm, and we 
favor this idea from the fact that the earth is 
farther through at its equator than at its poles; 
hence the attractive or electric power would 
more immediately affect the earth's outer sur- 
face at the poles than at the equator, therefore 
the needle w r ould necessarily point to the north 
pole, for there its altitude being highest the 
attraction would be greatest. 

If this should prove sound logic, the gravity 
to the earth's center is but another name for this 
sub-element, for it proceeds directly from elec- 
tricity, and electricity overbalances gravity, or 
we could not telegraph by it; so may not elec- 



OF THE WORD. 299 

tricity be the generic root of gravity, magnetism, 
and caloric? 

Another proof is in the fact of the Aurora 
Boreal is, or northern light. If, then, our hypoth- 
esis should be correct, the electricity of volca- 
nic heat would find a nearer outlet at the north 
pole than at the equator, and this would cause 
a greater volume of electricit} r to gather in the 
polar atmosphere than elsewhere, and this would 
not only attract the needle to the pole, but would 
produce the Aurora Borealis. In support of 
this idea we have the names of Bailly, Franklin, 
Biot, Halle, and others. 

Then, making electricity the elemental root, 
we have these seven combinations, viz. : Gravity, 
Caloric, Combustion, Percussion, Friction, Animal 
Warmth, and Magnetism. By this we find the 
mystical seven as much in electricity as it is in 
the atmosphere, which is so evidently shown in 
the seven tones of music. 

We are aware that the idea of caloric being 
an exhibit of electricity, will astonish those who 
have so elaborately tried to. prove the reverse, 
i. e., that electricity proceeds from caloric and 
becomes one of its properties ; but, notwithstand- 
ing all this, the fact of the existence of caloric is 
much less evident as a separate property than 
in connection with electricity ; and should there 
be in some of the chemical affinities of sub- 
stances a phenomena that would be difficult to 
resolve into this root, we must confess that there 



300 MYSTIC NUMBERS 

are also greater objections to its being rendered 
a primitive element. 

We think, then, that electricity may be justly 
considered the central power from which all 
these proceed. 

The sixth primitive element we shall notice 
is Cohesion. 

Cohesion is that force or power that unites par- 
ticles of matter, and exists in all substances, m 
the aeriform and in liquids. It has less strength 
in liquids than in solids, and in crystallization 
divides its substances into seven primitive for- 
mations. 

We say of the whole earth that it is kept in 
its present shape by the force of cohesion. So 
with each particle of matter or metal. For in- 
stance, a bar of gold sufficiently large to suspend 
a weight equal to one hundred and fifty thou- 
sand pounds, would suspend, if the same sized 
bar was of silver, one hundred and ninety thou- 
sand pounds weight ; if of platina, two hundred 
and sixty-two thousand ; if of copper, three hun- 
dred and four thousand ; if of soft iron, three 
hundred and sixty-two thousand ; and of hard 
iron, five hundred and fifty-nine thousand pounds 
weight, and in this we see the power of cohesion. 

Small particles of matter pass through the at- 
mosphere as if there existed no power of cohe- 
sion ; and so will a balloon pass with the atmos- 
phere at a very rapid speed, and the balloonist 
feel no motion of the air, apparently unaffected 



OF THE WORD. 301 

by the force of cohesion ; but it should be re- 
membered that the whole volume of the atmos- 
phere is bound to this planet by the laws of 
cohesion, and that the apparent non-existence of 
this force is largely dependent upon the exist- 
ence of other unseen elements. Caloric, a prop- 
erty of electricity, when communicated to solid 
bodies, separates its particles to increased dis- 
tances, as is evident from the enlargement of 
such substances, but this does not destroy cohe- 
sion ; it only ^enlarges its field of operation. 
Suppose, for illustration, that ice is made, or 
water congealed by the withdrawal of caloric, 
this does not lessen but increases the power of 
cohesion. Nor does the evaporation of water 
destroy the force of cohesion, from the fact that 
the evaporation can not pass beyond the atmos- 
phere, and will be again gathered in snow-flakes, 
or rain, or dew, and its properties, thus changed 
from a substance in which cohesion was appar- 
ent to the aeriform, do not destroy the power of 
cohesion, which again gathers them and by 
which they are reproduced, and whatever sub- 
stances existed in the water, they are by evap- 
oration reduced to crystallization. 

Every substance induced by evaporation to a 
state of crystallization necessarily, by the laws 
governing cohesion, tends to one or another of the 
seA r en primitive formations of crystallography, 
and are thus rendered. The first is the regular 
tetrahedron, that is, a solid body comprehended 



302 MYSTIC NUMBERS 

under four equal triangles. Second, the paral- 
lelopipedon, in which the cube is included. Third, 
the octohedron, the surfaces of which are tri- 
"angles, having two legs or sides only that are 
equal. Fourth, the hexagonal prism. Fifth, 
the dodecahedron, with faces unequal, two of the 
angles being obtuse and two of them being- 
acute. Sixth, the dodecahedron, with triangular 
faces. And seventh, the tetrahexahedron, Avith 
twenty-four equal faces, four corresponding to 
each face of the cube. 

Q. Can not the process of crystallization be ex- 
plained in a clearer manner ? 

A. There are laws that seem inseparable to 
liquids, containing substances susceptible of 
crystallization, that tend to the shapes mentioned 
in the mystic seven ; and when the process is 
regular the same shape of crystal is always 
formed. For illustration, sea-water, by evapo- 
ration, leaves a sediment we call salt. Each 
particle of this crystal has the same shape, cor- 
responding to these forms of crystallography. 
By a knowledge of the regular shapes that dif- 
ferent crystals assume, the pharmaceutist can, 
at a glance, tell their properties by their crystal- 
line appearance, and he tests the qualities of 
different crystals by knowing the shapes they 
assume. The form of crystals, also, in the sci- 
ence of mineralogy, enables the student to easily 
recognize the species to which they belong. 

In reference to substances that change into the 



OF THE WOKI). 303 

aerial, it will forever, peradventurc, be shrouded 
in mystery. A bushel of charcoal is consumed, 
and nearly every particle of it is lost to observa- 
tion, but not to its existence as matter ; for we 
find that a vegetable is produced from the earth 
(contained in a box) of greater weight than the 
earth, and at the same time the earth has lost 
none of its matter. 

Hence Ave learn that the plant, or root, 
gathered all its matter from the air and water, 
in neither of which is visible any substance to 
produce it. 

Cohesion, then, affects the entire surroundings 
of this planet, together with each particle of 
matter in it or on it. 

And not only do many substances connect 
with the atmosphere and are lost to observation 
from heat and combustion, but seven of the 
chemical metals also become volatile, viz. : mer- 
cury, arsenic, tellurium, cadmium, zinc, potas- 
sium, and sodium. These are all volatile below 
a red heat. But are these chemical metals 
utterly lost to cohesion because they have been 
rendered volatile ? By no means ; they still ex- 
ist, though to us unseen. 

Caloric can be traced in some of its operations 
to electricit} r , but cohesion does not inhere in 
this element, and hence it becomes a separate 
primitive element, and is as essential and world- 
wide in its operations as the entire earth we 
inhabit, with all its surroundings, nor can a 



304 MYSTrC NUMBERS 

single atom of matter dispense with its essential 
power. 

The seventh primitive element is Light. 
Light, to those who are blessed with vision, is 
that power or element that renders objects visi- 
ble. 

To clearly illustrate the phenomena of light, 
when there are such a diversity of opinions, one 
opinion taking the precedence till refuted by 
some other theory, will require not only the 
most careful chemical analvsis, but the solution 
of the question, Is light a fluid _per se, or is it 
merely a principle, containing a sort of pression 
or vibration occasioned by some oscillating me- 
dium ? 

We have extensively remarked upon Light in 
its God-like origin, to have been an attribute, 
but this attribute of God created this subtile, 
ethereal illumination, and this omnipotent power 
left for our comfort this created imponderable 
matter. 

It would not at all have been necessary to 
have created this aggregated volume of burning 
hydrogen, had it not been for the grosser 
essential properties of our atmosphere. Our 
atmosphere could not be illuminated by moral 
light, hence the spirit light of God made the 
temporal light to accommodate itself to our 
grosser needs. 

Light, like all the other elements, has in its 
nature the mystic seven, as Prof. JSTewton ex- 



OF THE WORD. 305 

plained by the application of the spectrum; if 
divided into three hundred and sixty equal parts 
the proportion of the seven prismatic colors 
would appear thus : of reel, forty-five ; of orange, 
twenty-seven ; of yellow, forty-eight ; of green, 
sixty ; of indigo, forty ; and of violet, eighty. 

This element is in its operations inconceivably 
vast, for, throughout space, so far as any means 
to aid our comprehension is concerned, it is uni- 
versal; nor is there, nor can there be, in the 
earth, or on it, so long as electricity exists in 
connection with our atmosphere, a place of per- 
fect darkness. To our eyes there may be dark 
places, but other animals, by the peculiar for- 
mation of the eve, can see even better there than 
under a vertical sun. 

We do not consider light the effulgence of the 
rays from the grand luminary only, but the 
medium of God's creative power ; and through it 
more immediately light comes to our vision 
from the sun ; yet our entire atmosphere, being- 
electric, has a species of light in itself, and is in 
combination with other elements. Light, there- 
fore, must be a primitive element, for the rays of 
the sun do not illuminate the dark caverns of 
the earth where the mole and the bat easily 
recognize objects. 

Q. How is electricity affected by the rays Of 
light falling upon it on the opposite side of the 
earth from us ? How does that affect the dark 
side of the earth ? 
20 



306 MYSTIC NUMBEES 

A. The atmosphere is a vast element, extend- 
ing above the earth at all points from thirty-five 
to forty-five miles; beyond that point no aerial 
matter can reach. Then this vast volume is at 
all times, in one portion of the earth or another, 
in connection with the rays of the sun, and in 
that connection vitalizes the power of electricity, 
and through it conveys the element of light to 
the remotest center of the earth ; and should 
geological discoveries go on, and unknown cav- 
erns be explored, there need be no wonder if in 
these, to us totally dark, recesses, living animals 
should be found with eyes as well as ears, hav- 
ing the Jive senses. 

The eye of the cat, or owl, for illustration, is 
so formed as to catch the rays of light that pass 
through the channels of electricity in every con- 
ceivable portion of the earth. As the atmos- 
phere is vitally charged with electricity, and in 
some portions of the earth at all times is affected 
by the rays of that light, there can be no total 
darkness so long as these connections remain, 
and this becomes as self-evident as the connec- 
tion of the attribute, Light, with the human 
senses. 

Electricity, when pressed by the galvanic bat- 
tery, emits sparks of illumination from over- 
charged pressure, and even the northern lights 
are of sufficient electric power for telegraphing 
Avhere no other mechanical combination exists. 
Hence, may not the problem be thus solved, 



OF THE WORD. 307 

that light is neither a fluid substance in itself, 
nor indeed a wave-like undulation, like the pro- 
cess of sound, but an element connected with 
electricity, and wherever the rays of the sun fall 
upon this electric connection light is evolved, 
and as much so by the explosion of a meteor or 
by combustion, as from the luminary of clay ? 

By this rendering of the causes of light there 
can be no difficulty arising from the recent 
dredgings of the ocean beds. Light exists in all 
substances where electricity exists, and as no 
living animal can exist where electricity does 
not exist, the evidence of the truth of this theory 
is strengthened by this fact : that at a depth of 
fourteen thousand feet, or nearly three miles 
below the surface of the ocean, by the process of 
dredging, live animals have been brought up to 
the surface, in possession of vision. We might 
ask the question, Why should eyes be given to 
these submarine animals if no light there ex- 
isted? 

But we hold light to be a universal element, 
and to have been one of the seven primitive ele- 
ments in the same harmony as are every-where 
found resulting from the mystic seven. 

And why should we wonder at this, since the 
Seven Spirits of God fashioned the elements for 
man and impressed each with the nrystic num- 
ber of themselves, as we have shown from the 
entire number of primitive elements ? 

The earth is the grand deposit of the seven 



308 MYSTIC NUMBERS 

primitive metals, viz. : gold, silver, copper, 
iron, mercury, lead, and tin, and all their com- 
pounds and semi-metals. Water, then, unites 
with earth in its variety of vegetable produc- 
tion. 

Q. In how many divisions can water be asso- 
ciated ? 

A. In seven divisions, viz.: steam, dew, rain, 
frost, snow, hail, ice. 

These, when gathered, are only water, but 
have a name in their separate appearances, and 
are thus distinct. 

Q. What proportion of the air is water? 

A. That portion called oxygen, being about 
one-fifth of the entire element. 

Q. If the atmosphere should be separated in 
its chemical parts, how high would the water 
rise ? 

A. If the atmosphere is forty-five miles high, 
the water would rise nine miles higher than at 
present, and this would cover every mountain 
in the world more than two miles deep. 

Air unites with earth also, and is the source 
of life to the plant and the animal. 

Fire unites with earth in its coal-consuming 
process, whereby the rivers of oil are produced. 

Electricity unites with earth and forms its 
battery within the molton mass of internal 
heat; and, 

Cohesion bounds their harmony by the inex- 
plicable force of its own power. 



OF THE WORD. 309 

Thus, all in one and one in all, are these har- 
monies apparent, and all resolve themselves 
into the power and wisdom of the first seven, 
who, like them, can never be but an eternal and 
universal one. The geology of the earth, or the 
earth's strata, need not be looked to for chrono- 
logical data, nor need we place layer upon layer 
in proof of the progress of Creation, for the 
Mosaic history commences with a full developed 
earth, and only fashions that then existing earth 
for man. 

We thence learn that the chemical affinities 
of the earth's surface were arranged out of the 
confused and chaotic mass, when earth, and air, 
and water, were incoherently compounded. 

Q. But how does hydrogen unite with oxygen 
in the formation of water ? 

A. Out of nine parts the analysis of chemical 
compounds informs us that but one part is hydro- 
gen, and this lightest of all the substances of 
which we are conversant, and by which the air- 
balloon ascends beyond our stretch of vision, is 
easily divided into seven parts, viz.: chlorohy- 
dric acid, bromohydric acid, idohydric acid, sul- 
phydric acid, selenhydric acid, and tellurhydric 
acid. 

It became necessary that a buoyancy should 
exist in water as well as air, and as to the just 
proportions that all parts must sustain to each 
other, no difficulty should arise in our minds, 
since God, at the close of each day's labor, rec- 



310 MYSTIC NUMBERS 

agnized the harmony of the parts apportioned 
to the labors of each clay to have been arranged 
complete and supremely good. 

Q. But does it not seem strange that one- 
ninth part of the water should be, when separ- 
ated from it, the most inflammable substance 
known to chemistry? 

A. That truly seems somewhat strange, and 
then again, is it not equally strange, on the other 
side, that a property of which eight-ninths of 
the water consists, should become about one-fifth 
part of the atmosphere we breathe, being that 
inodorous, elastic fluid, called oxygen? 

Q. What do we learn from this union of oppo- 
sites ? 

A. We learn what is meant in the Holy Bible, 
when it announces that the "earth was without 
form, and void, and darkness was upon the face 
of the deep," and the wonderful harmony that 
the Seven Spirits of God produced when the 
plan of redemption was uttered from the mind 
of the Eternal, when God said, "Let there be 
light." 

We learn also another lesson, that these seven 
attributes held the parts that they had arranged 
in complete union by the laws of cohesion, and 
that, in the event of their withdrawing these 
powers that control the harmony of substances, 
they must necessarily return to incoherence. 

Q. Have they ever withdrawn from matter? 

A. Nearly so, at the time of the great deluge. 



OF THE WORD. 311 

And in this we can see a cause for some of the 
marvelous discoveries of mineralogy, chemistry, 
and geology. 

In the United States Mint, at Philadelphia, is 
a rock taken from a quarry in the territory of 
Nevada, one hundred feet below the surface, in 
which is a piece of an oak limb in perfect preser- 
vation. Had a volcanic eruption submerged this 
piece of an oak limb within this hard rock it 
must have been consumed in a moment of time ; 
if it had been left to the slow process of petri- 
faction, which must consume a vast length of 
time, the oak limb would have decayed and 
moldered away. 

Q. Then how could it have been accomplished ? 

A. As we have already suggested. When the 
formative power of the attributes withdrew from 
the elements, chaos must again ensue. Then all 
volatile substances and all evaporative substan- 
ces in the atmosphere must fall to the earth in 
chaotic confusion. 

This would again envelop the earth with 
water as it was "when darkness was upon the 
face of the deep." 

The vast amount of substance in the air is 
only seen by the substance imparted to vegeta- 
tion. All decayed substances, all evaporated 
substance, and the hundreds of millions of tons 
of wood and coal, annually consumed, is not 
annihilated, but passes into the aeriform. Now, 
should at any moment this forty-five miles 



312 MYSTIC NUMBERS 

height of atmosphere be rendered chaos, as are 
the spaces beyond it, the amount of substance 
within the atmosphere would be marvelously 
great. Like a flood, it might submerge whole 
provinces with coal deposit received from the 
craters of volcanic mountains, nor, indeed, would 
it be strange if huge rock were not united by 
this chaotic rendering, and portions of wood and 
stone united in the common mass. 

Thus we may readily account for the multi- 
form appearances of the earth's surface, not by 
the flood, but by the withdrawal of the attri- 
butes of God to the Noachian ark, thus separa- 
ting all the hitherto wonderful connections of 
matter. 

Q. The storm of the deluge must, then, have 
been overwhelmingly terrible? 

A. Infinitely so, for the rain sprang up from 
the vast deeps of the ocean, as it came down 
from the aerial ocean above the world, comming- 
ling matter in singular incoherence. 

Trees of lofty height are found in the coal 
beds of some portions of our earth, as well as 
myriads of the various fossil of animated life in 
the centers of rock, and at depths so wonderful 
that none can tell how they came there, or why 
they were in their flight (for the perfect shape 
of animals, in apparent flight, have been found 
in solid rock more than fifty feet beloAv the sur- 
face) thus fettered, thus changed into coal or 
stone. The holding of the separate and oppo- 



OF THE WORD. 313 

site particles of matter in harmony, by the 
Seven Spirits of God, till near the deluge, and 
then suddenly withdrawing from those elements, 
rendering them chaotic, solves this wonderful 
problem in accordance with the universal law 
of science. "Come thou and all thy house into 
the ark," saith Jehovah. Not go, but "come." 
But the mystic number seven is also known in 
the seven liberal arts and sciences. 

Q. What are the seven liberal arts and sci- 
ences? 

A. These are grammar, rhetoric, logic, arith- 
metic, geometry, music, and astronomy. In all 
ages of the world these arts and sciences have 
been held in high estimation, and, as it was sup- 
posed that they held an allusion from the seven 
Sabbatical years, the seven years of famine, the 
seven years in the building of King Solomon's 
temple, as well as the seven golden candlesticks, 
the sacredness, then, of this number, could not 
otherwise than remain as one of the wonders of 
the world, pointing to and centering in the 
"Seven Spirits of God." Go as far back in the 
infancy of letters, either of sacred or profane 
history, as we may, these numbers meet us at 
every epoch of time, and point onward to the 
cycles of an unending eternity. These seven 
liberal arts and sciences embrace the root of all 
arts and sciences. 

Geometry, originally and properly, embraces 
the earth in all its measurement and dimen- 



314 MYSTIC NUMBERS 

sions, and from it springs geography, mineral- 
ogy, geology, and all that pertains to earth or 
its elements. 

Astronomy : from this science all knowledge of 
the celestial bodies, their motions, their magni- 
tude and revolutions are observed. This science 
embraces as a cause all eclipses, as well as other 
various phenomena, and astrotheology. 

Grammar : this science not only embraces all 
orthography, etymology, syntax, and prosody, 
but it embraces the art of -chirography, teleg- 
raphy, typography, and hieroglyphics. 

Rhetoric: this embraces all the art of speak- 
ing eloquently, as well as the art of so arrang- 
ing sentences so as to please while it instructs 
the hearer. 

Logic is both an art and a science, because, to 
argue logically, one must think correctly and 
reason forcibly. It is not mere talking, but the 
combining of ideas in a form conclusive and de- 
cisive. 

Arithmetic is also one of the liberal arts, and 
is the science of numbers. 

By it all numerical relations of man to man, 
together with all knowledge of distances, gravity, 
and ponderability, is known. 

This art has been divided into addition, sub- 
traction, multiplication, and division. 

But the last and noblest of all the sciences is 
Music. By this science all harmonics of sound 
are learned and appreciated. This is a science 



OF THE WORD. 315 

as universal as it is delightful, and is associated 
with devotion and praise, and can never be dis- 
pensed with while man is man. 

Q. Did the ancients have any idea of confused 
and incoherent matter ? 

A. Most assuredly. It has ever been known 
by scholars that all compounds admit of divisi- 
bility. 

Paracelsus and Van Helmont pretended that 
they had discovered an alkahest that would de- 
compose all substances, and by this they imposed 
upon the credulity of those over whom they ex- 
ercised a superiority ; but this pretense soon 
vanished, as has every other idea of such a 
chemical compound. 

Still, that the present state of combination 
did not always exist, many very able scholars 
have ever proclaimed ; and from geology and 
the elements outside of revelation the most con- 
clusive proofs exist that things now, and sub- 
stances now, are not combined or compounded 
as they once were, and this led Mr. Hugh Mil- 
ler into the idea that the earth's strata afforded 
reliable data of man's formation and of the 
almost illimitable duration of time necessary to 
the growth of the various stratas he has so in- 
geniously classified. Others have also seen the 
evidence of confused and chaotic matter in geo- 
logical research, and have tried to account for it 
upon scientific principles, the force of which the 
reader must be the judge. 



316 



MYSTIC NUMBERS OF THE WORD. 



Anaxagoras, five hundred years before Christ, 
in trying to solve this problem, presents it in the 
following poetical manner : 

" Before the seas and the terrestrial ball, 
And heaven's high canopy that covers all, 
One was the face of nature, if a face, 
Rather a rude and undigested mass, 
A lifeless lump, unfashioned and unframed, 
Of jarring seeds, and justly chaos named. 
No sun was lighted up the world to view, 
No moon did yet her blunted horns renew, 
Nor yet was earth suspended in the sky, 
Nor poised did on her own foundation lie, 
Nor seas about the shore their arms had thrown, 
But earth, and air, and water were in one. 
Then air was void, and light and earth unstable, 
And water's vast abyss unnavigable: 
No certain form on any was impressed, 
All was confused, and each disturbed the rest ; 
For heat and cold were in one body fixed, 
And soft with hard, and light with heavy mixed. 
But God and nature, while they thus contend, 
To these intestine discords put an end ; 
Then earth from air, and seas from earth were driven, 
And grosser air sunk from th' ethereal heaven. 
Thus disembroiled they take their proper place ; 
The next of kin contiguously embrace, 
And foes are sundered by a larger space." 





CHAPTER XXI 



Anthropology — All Nations have Traditions of a 
Future State — The Will op Man — Of the Beast — 
Man's Senses Die — The Attributes Ever Live — 
The Resurrection Effects the Righteous — How — 
The Wicked. 



E hence learn that the laws gov- 
erning the elements make their 
obeisance to the mystic seven, 
and that the primitive elements, 
like the primitive attributes, all 
proceed from the septenary num- 
ber, and in some of them these 
seven properties inhere irrefrag- 
ably. 
Here, also, in the plant or the tree, we have 
seen the same marvelous relation to the seven. 
In astronomy also, and even the moon itself 
counts off her seven phases. 

Chemistry unfolds its wonderful identity to 
the mystic number seven, and all nature asks 
the question : Has this number an allusion ? 
We have shown that it does not allude to time, 

(317) 




318 MYSTIC NUMBERS 

that it does not allude to geological strata, but 
to Him, who fashioned it all for man, and placed 
his divine impress upon it. 

We have now only to examine the science of 
anthropology. 

Q. What is anthropology ? 

A. The harmony of the several relations of 
man, physically, intellectually, and morally. 

Q. Do the Holy Scriptures at all reveal or de- 
velop this science ? 

A. Most assuredly they do ; but where words 
are interchangeably used to denote different prop- 
erties of the organism, it may be very difficult to 
so explain the scriptural teachings that a clear- 
ness of perception may at all times pervade the 
mind. 

We have endeavored throughout our entire 
investigation to use English terms in accordance 
with the meaning, as given by our ablest lexicog- 
raphers. 

The Greek word pneuma, sometimes rendered 
spirit, sometimes breath, we have called the 
mind, or the attributes of man. Psuche, from 
which the English term psychology finds its root, 
we have called the soul immortal — the spirit; and 
in this sense we shall use these terms in the 
future. 

Q. What, then, is the mind of man ? 

A. The seven attributes connected to the seven 
senses. 

Q. What, then, is the soul ? 



OF THE WORD. 319 

A. The soul of man is that immortal form re- 
sembling the body, but invisible to the fallen 
senses. 

Q. How do we understand the connection be- 
tween God and the soul ? 

A. The Seven Spirits of God is the author of 
the seven attributes of man, and by this rela- 
tion originates our accountability to him. In 
this union is our marvelous relation perpetu- 
ated. 

These wonderful powers seem to be the in- 
most, invisible centers of moral action, both in 
relation to God and to man. 

Q. How do these associations agree with the 
Apostle's declaration in the seventh chapter of 
Romans ? 

A. We think it clearly explains the otherwise 
' contradictory statements. " For. the good," says 
the Apostle, "that I would, I do not, but the 
evil which I would not, that I do." — Rom. 
vii : 14. Now, if we should read this in accord- 
ance with the anthropology already adduced, 
it will appear thus: "For the good that I (my 
attributes) would do, I (my senses) do not, but 
the evil which I (my attributes) would not, that 
I (my senses) do." Now, "it is no more I (my 
attributes) that do it, but sin (the fallen senses) 
that dwelleth in me." "So, then, with the mind 
(the seven attributes) I myself serve the law of 
God, but with the flesh (the senses) the law of 
sin." — Rom. vii: 25. 



320 MYSTIC NUMBEKS 

Q. How is it that "they that are in the flesh 
can not please God?" 

A. TheJiesJi, meaning necessarily the senses 
that control the flesh, is fallen and under the 
sentence of death, and can not escape it. If, 
then, we discard the intercession of the Spirit, 
reject the offered aid of grace, we live after the 
flesh, and can not please God, for he must be the 
supreme object of our adoration. It is a natural 
impossibility for total depravity to do sinlessly 
right, nor does God require it, for he is in- 
finitely just, and can exact nothing of us that we 
can not do. Religion, first and foremost, relates 
to our spiritual nature : " Seek first the king- 
dom of God." In our attributes, then, we can 
please God by accepting the intercession of 
his love, and be dead to the world but alive to 
Christ. 

Q. Have the senses, then, no moral quality ? 

A. If separated from the attributes they 
would become only a beast, like any other biped, 
and surely then they could have no moral 
quality ; but they can not be divested of this 
connection, hence they have a moral responsi- 
bility, but this accountability does not inhere, so 
to speak, in themselves, but in their connection 
with the spiritual organism. 

JNo psychical being can be a creature only of 
sense, for the nation, the people, the tongue, is 
utterly unknown where the future state never 
awakens meditation. There is no such point in 



OF THE WORD. 321 

anthropology where the mind of man is as low 
as the beast; even where no law exists the 
Apostle declares such become a law to them- 
selves, and must be so judged. 

Then the anthropology of the Bible is corrob- 
orated by the actual exhibition of facts. Who 
ever saw or heard of a nation that had no tra- 
ditions of a future state, that had no laws to 
govern moral action? 

Q. Is it, then, man's moral nature, that in- 
clines him to admire beauty, paintings, sculp- 
ture, or art? 

A. No, it is his judgment sense; still, if his 
heart is renewed by the Spirit, he may have 
higher and holier reasons to admire the beautv 

CD «/ 

of God's wonderful works. But admiration may 
spring alone from the seven senses, in which case 
the man is no more a Christian, by the posses- 
sion of this redeemable faculty, than in his relish 
for food. 

Q. If the human will is the external action of 
the combined senses of man, why is it that beasts 
have wills also ? 

A. The will of the beast springs from the five 
senses ; the will of the man from his seven ; 
hence man's will is more formidable than the 
beast, being in possession of two superior senses 
more than the animal. But the will of the beast 
has no moral responsibility, because he has no 
attributes of a spiritual nature with which he 
stands related to God; but man having this 
21 



322 MYSTIC NUMBEKS 

relation, the exercise of his will, when it contra- 
venes the commands of God, renders him mor- 
ally culpable. To deny ourselves is to conquer 
this will, to submit to the teachings of the Spirit, 
to admit God's Avill as revealed to us through 
the Spirit to be the superlative claim, to obey 
Avhich should be our bounden duty, our joyful 
privilege. 

Q. If the seven senses in man die, can they 
ever be resurrected ? 

A. Never; nor does the spiritual organism 
ever need their future association. 

The senses have no form, no shape, no spir- 
itual existence. Their connection, or inoscula- 
tion with the attributes, obliges them to moral 
responsibility ; when, therefore, they die, they 
cease to be, for the spirit form is complete with- 
out them ; then death is their extinction, and 
hence a resurrection of any thing which has be- 
come extinct is simply ridiculous. 

Not so with the human body. It has a form, 
does not become extinct when the senses die, 
hence a resurrection of that body is possible, 
though the matter of it may have passed even 
into the aeriform, because it is connected 
through the operation of the atonement to the 
deified humanity of Christ. 

Q. What, then, is the "second death? " 

" Blessed and holy is he that hath part in the 
first resurrection : on such the second death hath 
no power." — Rev. xx : 6. 



OF THE WOED. 323 

"And death and hell were cast into the lake 
of fire. This is the second death." — Rev. 
xx : 14. 

A. We can best understand the nature of this 
death by looking at the operation of the death 
of the senses, or the first death. The senses con- 
nect the body to the attributes, and in this rela- 
tion we are moral and responsible creatures ; 
death dissolves the body from the attributes by 
the destruction of the senses. This does not 
destroy the consciousness or life of the soul, 
because the attributes still live. By the plan of 
redemption and the grace of God, our attributes 
connect with divine mercy and hold a relation to 
clemency, pardon, and eternal life. When, there- 
fore, we sin a sin unto death, then death has the 
power to dissolve this relation of our attributes 
with the attributes of God, and this is the second 
death ; and though the death sentence is passed, 
and God's Spirit strives no more with the soul, 
yet its full realization is reserved to the day of 
judgment. 

Q. We shall, then, sutfer loss by death — the 
loss of our seven senses? 

A. The Christian can suffer no loss by death, 
from the fact that his human sense of sight re- 
fused by its total depravity to allow him to be- 
hold angels or heaven. JS r ow, released from this 
frail and fallen faculty, he beholds the King in 
his glory, the crown of life, the redeemed of 
earth, and all the celestial cherubim of glory. 



324 MYSTIC NUMBEES 

Q. This, then, will be an eternal gain instead 
of a loss ? 

A. Truly; and of the sense of hearing the 
same. In this life, has not only his eyes been 
dimmed with tears often, and his soul filled with 
anguish at what he has seen, but he has heard 
much that he wishes he had never heard, and 
he has been deprived of hearing much that he 
longed to hear. No angel songs have ever 
saluted his ear, and even the voice of Jesus, to 
which his attributes have listened with rapture, 
his ears have never heard. Why does he longer 
need this sense ? The language of the spirit 
world has only approached the senses like reflex 
rays of light, and then only to condemn them, 
and to say of them, "Oh wretched man that I 
am, who shall deliver me from the body of this 
death?" or, "I have a desire to depart and to be 
with Christ, which is far better." The Christian, 
then, no longer needs the earthly sense of hear- 
ing when the Master calls him to life and to 
glory. 

Q. But will he not need the sense of feeling? 

A. Not in the least. The present human 
organism is only susceptible to external things ; 
that, then, that is spiritual we can not tangibly 
feel, we only hear "the joyful sound" and feel 
the "love of God shed abroad in our hearts " by 
and through the attributes, and many times we 
desire to feel the power of that love and the 
senses refuse their association, and we say, "Oh 



OF THE WORD. 325 

that it was as in other days, when the candle of 
the Lord shone upon my pillow," and we de- 
voutly pray to feel the Spirit's power, but our 
fallen sense prevents. 

But, after -death, the soul's cup of joy will be 
infinitely full. Will we then ever need a sense 
that has baffled and trifled with joys so immeas- 
urably vast ? Surely not. 

We may say the same in reference to the 
sense of smell. The odors of incense and the 
perfume of the flowers of the garden of the Lord, 
planted by the rivers of the water of life, we can 
not grasp with this depraved sense; but then, 
when the attributes are disenthralled, and the 
sweet odors of our spiritual Canaan fill the attri- 
bute, the joy of these higher and holier faculties 
will forever eclipse the human. 

Q. Can our attributes taste, as does this sense 
in our human organism ? 

A. The sense of taste is prepared for sub- 
stances, the attributes for the spiritual. In 
Scripture we read : "If ye have tasted that the 
Lord is gracious." The sense of taste accommo- 
dates itself to the pleasure of the organism in 
its demand for food, and at the same time the 
human organism is decaying and wasting away. 
We, then, do not need the resurrection of a sense 
so frail accommodated to the perishable ; for we 
shall taste of the spiritual fountain of life, of 
life's ambrosial fruit, of the heavenly manna. 
We shall no longer need corruptible food, poison- 



326 MYSTIC NUMBERS 

ous food, decaying food, hence the Christian 
loses nothing when this sense ceases to be. 

Q. But, certainly, we shall need the judgment 
sense in glory ? 

A. Not at all. What value could we there 
place on gold, silver, jewels, apparel? What 
use for a sense that develops itself in the values 
of earth, of minerals, farms, or merchandise? 
JSTo, this sense is totally depraved, and constantly 
undervalues pure religion. 

It is even ready to barter the inheritance of 
heaven for sordid gold; of honor, uprightness, 
and virtue, to covetousness and lust. It 'holds 
us away from duty by the smallest pretext, and 
makes us think that "gain is godliness." 

But when, liberated from this groveling sense, 
we look upon our heavenly mansion in glory and 
see the gold that cankers not, and the robes that 
fade not, and the glory that passes not away, we 
shall feel to exult in a freedom from a sense so 
deceptive, so false to our eternal well-being. 

Q. But the language sense, we can not dis- 
pense with that, certainly? 

A. "God is a Spirit and seeketh such to wor- 
ship him as worship in spirit and truth." The 
human organs of speech are as depraved as any 
other sense can be. By this sense we blaspheme, 
by it we curse, swear, lie, tattle, slander, de- 
ceive ; and still we are obliged to use this sense 
to express the great desire we cherish to get rid 
of it. It is like a fire, like a flood, like the 



OF THE WORD. 327 

helm to a vessel ; we must control, keep it under, 
subdue it. "He that governs his tongue is 
greater than he that taketh a city." 

The language sense, or power of speech, wears 
out. Ere we reach our three-score years and 
ten, our musical powers have failed, the decay 
of these pleasurable organs is apparent. We 
can think of singing in our attributes, and the 
melody we make in our hearts to the Lord is 
glorious ; but the voice is harsh and worn, and 
refuses to comply with the knowledge our Higher 
nature demands. Oh to live where we shall not 
be compelled to place a guard over our lips, to 
watch against idle words, vain words, sinful 
words ! where we can express our triumphant 
joys in heaven's own language, in the song of 
redemption and glory! this will so delight the 
soul that we shall shout glory to God in the 
highest that we are liberated from a false tongue 
and from unclean lips. 

Thus we shall need none of the senses that 
connect with sublunary things, since the undying 
attributes of our spirit-form, remains in all the 
fullness and glory of the spirit world above. 
This not only meets the cherished expectations 
of our nobler nature, but is the anthropology of 
the Bible, the teachings of the revealed Word. 

Q. To what purpose, then, is the resurrection 
of this human body? 

A. In order that a being, possessing the 
nature and form of the Divine Trinity, might 



328 MYSTIC NUMBERS 

exist in the love circle of incomprehensible 
glory, the plan of redemption is unfolded. 

To this plan all the creative acts of God, as 
revealed in the Holy Scriptures, allude. In the 
creation of man the harmony of the senses and 
attributes constituted him in mind but one, in 
body but one, in soul but one ; but when by sin 
death reigned, and the senses fell under the 
power of death, his nature must be dual — a two- 
fold nature — unless the body could be resur- 
rected and glorified. This could be -done if 
Deity could dwell in humanity and transform 
its substance into ineffable light and glory. 

The great archetype and antitype of man un- 
dertook this work and completed it. He changed 
humanity to divinity, and ascended up on high 
and gave gifts unto men. 

If there existed a necessity of his resurrection, 
there must also exist a necessity of our resurrec- 
tion. If his human body passed into the glori- 
fied state, ours, too, if we are like him, must 
pass into the glorious state. 

Q. But what if translated? 

A. The translation of the human body into 
the spiritual state necessitates the same opera- 
tion. The earthly senses disappear, while the 
attributes of the soul vivify and immortalize the 
entire organism. If, as we have shown, matter 
can become aeriform or pass into unseen sub- 
stance, surely the human form may, by the 
power of him who created the natural as well 



OF THE WORD. 329 

as the spiritual body, pass into the ethereal 
identity. 

Nor will its decay or its change, while in the 
grave, render God's power more wonderful or 
active than it must be to resurrect the body im- 
mediately after death. This act of God is in 
accordance with his word and with the expecta- 
tion of all the living. 

That only that passes into the grave is human ; 
the senses go not there, the attributes go not 
with the dead body into the grave, the soul im- 
mortal dies not nor is buried, only the human, 
this enters the grave, this is resurrected: "All 
that are in their graves shall hear his voice and 
come forth." 

This is translation from the grave, the other a 
translation of the human before it reaches the 
chambers of the grave. 

This change the Apostle calls "mortality 
swallowed up of life." — 2 Cor. v: 4. We may 
not get the best idea by calling mortality a robe, 
yet, in a certain sense, it is like to a robe of spot- 
less white when resurrected through the power 
of the Holy Spirit; it is, indeed, "mortality 
swallowed up of life." 

It develops the organism by giving its entire 
nature the wonderful configuration of immor- 
tality. 

Q. How, then, will the resurrection affect the 
wicked ? 

A. The same as it does the righteous. They 



330 MYSTIC NUMBEES 

will be raised, and the totally depraved attri- 
butes, which they have rendered so by rejecting 
the Lord of life and glory, will swallow up the 
humanity into an eternal state of unreconcilia- 
tion. 

The entire plan of redemption, in its effects 
upon our condition, is developed only in this 
life. Here the Holy Spirit can harmonize the 
disorganized attributes. Here the soul can be 
washed in the fountain of grace; here the prom- 
ise is made and the title given. After death, 
the judgment. If men refuse all the intercession 
of the wonderful Three, the Father, Son, and 
Holy Spirit, their resurrection will be the posi- 
tive proof of their condition, as the character of 
their attributes will permeate the human devel- 
opment. 

Q. What, then, is the use of raising the 
wicked from their graves, if they can not be 
better off thereby ? 

A. The resurrection power must necessarily 
reach the entire race if the second Adam de- 
stroyed the works of the devil and restored our 
fallen nature through grace to a companionship 
with God. The resurrection, if we accept of 
salvation, is the greatest gift that God could 
give ; for all other sacrifices inhere in this tri- 
umph over the grave. Hence the resurrection 
is a gracious bestowment of the Spirit, and he 
who rejects the grace that opens into such in- 
finite glory must abide by the consequences. 



OF THE WORD. 331 

Q. What, then, will be the eternal condition 
of the wicked ? 

A. We read, in reference to the condition of 
the wicked, of a place called "outer darkness" 
(Matt, xxii : 13), and also of the fallen angels of 
"chains of darkness." (2 Pet. ii : 4.) 

From this we may infer that a place analo- 
gous, to a realm or locality where no ray of light 
can penetrate, will be their final abode. The 
darkness, when God withdraws the attribute of 
light, and with it all the seven attributes of 
Deity in their natural and moral intercession, 
must be fearfully painful to a nature nurtured 
in light. Of the anguish of that rayless fire we 
know but little here, and may God grant that no 
eye that ever reads the lines we produce, may 
witness its painful hereafter ! 

Q. What, then, will be the condition of the 
people wdiose God is the Lord ? 

A. The absence of those associations, detri- 
mental to spiritual progress, will alike be won- 
derful and delightful. 

Here we are deprived of the fullness of the 
soul's capacity by many insuperable barriers. 
If we grasp the joys of pardon, it is only stulti- 
fied by the depraved senses ; for, if we attempt 
to express the delight of our attributes, the very 
language Ave use is so meager and indefinite that 
we often feel that we have spoken of it in vain. 
And then the outer channels through which we 
would desire the fountain of our love to flow is 



332 MYSTIC NUMBERS 

so fluctuating and unstable, that we are often 
led to conclude it is in vain that we labor. De- 
praved channels through which the pure waters 
of life must flow are as dissatisfying to the Chris- 
tian as unpalatable food to the taste; still this 
necessity must go on so long as we live in the 
flesh, but when freed, when the channels are as 
pure as the fountain, the full ecstacy of our en- 
joyment can only then be realized. 

And then, again, tracing this figure of speech 
on, there are so many that are always ready to 
choke up even these depraved channels with 
earthly drift-wood, and thereby hinder the good 
we hoped to do, originating the most discourag- 
ing results, that we become faint and our cour- 
age abates; but not so after the resurrection: 
every channel to the infinite fountain will be 
augmented as it receives the welcome of glory 
and of life. 

The harmonies of our songs will then echo 
and re-echo through the realms of unbounded 
space, gathering harmonies and concords of cor- 
relative glory onward and onward in transcend- 
ent notes of rapture. 

Q. Have we never in this life enjoyed the 
fullness of a single attribute ? 

A. Not its fullness, because it has never been 
entirely liberated. The attribute, Love, when 
touched by the love of Christ, only presses a 
greater desire through the senses to love him 
more, and the higher life that we may enjoy by 



OF THE WORD. 333 

the communion of the Spirit only makes us the 
more anxious to be wholly led by the Spirit ; and 
in apostolic days, as well as in our own, men de- 
sire to depart and be with Christ in glory, because 
they can not fully drink of the fountain while in 
the flesh. 

We may possibly catch, for a moment, the in- 
spiration of the love of Christ, but this, at most, 
is only one channel to the soul, only one avenue 
to the fountain of infinite goodness. Let us look 
at the seven channels to the soul and suppose 
that each is full and overflowing. 

First, the channel of light. God is light. This 
channel, filled with the light of an eternal state 
of glory, with the great light of God reflecting 
in every ray his Avonderful love to man, when 
uninterrupted by the fallen senses, must envelop 
the immortal organism with incomprehensible 
brilliancy and glory. 




CHAPTER XXII, 



The Fullness of the Attributes Considered — The 
Channels — Heavenly Recognition — The Inherit- 
ance — The Bride of Christ — "Welcome — Music in 
Heaven — The Believer in Death gains Glory — 
Resurrected Body does not need Human Senses — 
The Memory of the Senses Die — The Memory of 
the Attributes Live — Why Repent — What is 
Faith — Good Works — Redemption. 



OURCES of infinite delight, the 
realms of incomprehensible space 
illuminated by Him, whose "house 
are we," must cause the exultant 
soul to shout in the ecstacies of un- 
ending delight. And, again, the 
fullness of the attribute, Life, who 
has ever enjoyed in this pilgrimage? 
Life, free from death; life, full of 
activity and delight ; life, with the rainbow circles 
of glory surrounding it ; who has ever enjoyed 
this side of heaven ? 

It is a river flowing from the throne of God 
to the soul through the channel of life. How 
glorious a life, in the company and fellowship of 
(334) 




MYSTTC NUMBERS OF THE WORD. 335 

the great source of life eternal ; fear, sorrow, 
grief, pain, sickness, death, darkness, gloom, and 
despair, unfelt and unknown, and all the chan- 
nels of these forever inaccessible, either by de- 
ception or decrepitude. 

And then the fullness of life, a life in glory, a 
life with the sanctified, whose very presence is 
full of joy unspeakable, must be incomprehen- 
sibly glorious. 

The attributes, then, of life and light, filled 
with the fullness of God, must render the soul 
inexpressibly happy and full of the glory of 
God. 

Q. Who has ever fully enjoyed all that the 
attribute, Holiness, might communicate? 335 

A. It can not be enjoyed in its fullness here. 
Ah ! to be as pure as our Author, to have no 
besetting sin, no unclean lips, nor deceitful 
heart; to abide among the sinless where every 
ethereal object is transcendently holy, must over- 
whelm the soul with ecstatic delight. 

And then, in immediate proximity to this, is 
justice. Just in the sight of God, in the sight 
of angels, in the sight of the saints. No lack in 
the balances, complete in him, enrobed by him, 
justified by him, and to be forever with the 
Lord. 

Oh what a channel to the soul is here opened 
into undying life, into the palace of God. 

Here is the attribute, truth. Sinless, pure, 
perfect; no guile, no guilt, no deception, but 



336 MYSTIC NUMBERS 

truth, eternal truth. How beautifully it drinks 
into the fruition of the promise given. When in 
the flesh it lived by prelibation, but now by 
fruition. Oh the promises of God — a God of 
truth — not now to be disappointed, but to feel 
the truth, as the promise had revealed it, that 
no eye or ear had ever comprehended the glory 
of God as it is in the realms of light, laid up in 
store for his people ! 

The attribute, mercy, in us, has never yet 
coursed through a sinless outer channel. Ob- 
structed by ten thousand outward influences, we 
can not fully realize its susceptibility to a full 
channel of joy. Have we been kind to the dis- 
tressed, others can easily attribute it to secular 
motives, and the farther exercise of that pleasure 
seems forestalled to future action. But not so in 
the morn of the resurrection, for the channel of 
God's mercy will fill our channels of this faculty 
to overflow, and in the highest ecstacy of delight 
we can forever rejoice. 

"And when the gates of death I 've passed, 
When lodged beyond the stormy blast, 
I'll shout, while endless ages last, 
Mercy's free, mercy 's free." 

And then the channel of love. The love of 
God shed abroad in the heart transcends all 
creature sensibility in its incomprehensible con- 
quering power. The flame in our hearts not 
only illuminates the desert around us, but cre- 
ates an imperishable desire for more of this illu- 



OF THE WORD. 337 

mi nation ; and because the channel is not free 
outwardly we anxiously inquire: 

" When shall I see my Father's face, 
And in his bosom rest?" 

But when we stand on Zion's bright mountain, 
and the love-channel is opened, and all obstruc- 
tions removed, outwardly and inwardly, and a 
full fruition enjoyed, no language can express 
the capacity of this attribute to immeasurable 
fullness. 

Then the thrill of association, as each recipro- 
cal attribute, filled with light, life, holiness, jus- 
tice, mercy, truth, and love, commingle with the 
attributes of Deity, will become so inconceiv- 
ably great that Ave may ask, where, oh where, 
is there a word, a line, or a sentence in the 
entire idiom of language at all relevant to the 
description of the pleasures of the soul ? 

These are the joys of the resurrection, and 
not only these, but another beatitude of glory, 
another beam of light, will burst upon us as we 
catch the inspiration of a heavenly recognition. 
When in a foreign clime, to meet one we know, 
one a dear friend, a loved one, how great the 
joy and rejoicing, but how much more so when 
we meet those with whom we have stood side 
by side, shoulder to shoulder, in the battle-storm 
of life, now, like us, eternally free and gloriously 
enrolled in the ranks of the redeemed Church 
triumphant. 

The resurrection, then, will include the whole 
22 



338 MYSTIC NUMBERS 

plan of eternal redemption, in presenting before 
the Father his own offspring, complete in him ; 
and yet by the free acceptance of all the glorified. 

Q. Will God, then, become the father of our 
entire natures ? 

A. Supremely so. Because, first, we are his 
offspring in our dual nature. He created the 
spiritual organism and the attributes from his 
spiritual entity, as he must have created the 
mighty host of angels ; secondly, he has, by the 
power of his electric blood and human body, 
brought forth our corruptible bodies and trans- 
formed them into the likeness of his glorious 
body. 

Hence we are joint heirs to an inheritance 
eternal, undefiled, and that fadeth not away. The 
Holy Spirit has created the new birth in our 
attributes, the blessed Son of God has created 
the new birth of our bodies by his resurrection, 
and God, the Father, 

" Owns me for his child; 
I can no longer fear. 
With confidence 1 now draw nigh, 
And Father, Abba Father, cry." 

Here is Deity as a trinity, and man as a trinity. 
Deity with seven attributes, and man also with 
seven attributes. Deity with the unseen Father, 
or soul-form, man with the same marvelously 
unseen soul-form. God is now seen in the 
person of Jesus Christ, and so, with us, we are 
seen in the personality of the resurrected body. 



OF THE WORD. 339 

and this body is like his sinless body, pure and 
free. 

Then our Inheritance. 

AVe shall inherit infallibility. 

We have long mourned over our weaknesses 
and frailties ; in fact, we have prayed to be freed 
from the least and last remains of sin, and in 
prelibation have, at times, looked over the 
gloomy Jordan and obtained a glimpse of the 
land of the blest, but no sooner awake to human 
consciousness, we have seen the same "thorn in 
flesh" over which we prayed to be delivered, 
and for the conformation, into the likeness of 
Jesus, the Spirit, bid us wait. "My grace is 
sufficient." 

But now the long looked for and prayed for 
hour has come, we are "like him, because we 
see him as he is," and these " vile bodies are 
fashioned like unto his glorious body." 

And not only this, but we inherit a crown. 

Q. What have we conquered that we should 
inherit this badge of royalty ? 

A. We have conquered the human senses and 
made them bow before the throne of grace, and 
every one of them have w r e rendered passive, 
while we glorified God through a personal obe- 
dience to the will of his Son. We have con- 
quered the enemy of our salvation and quenched 
all his fiery darts through grace, and over him 
been more than conquerors. 

We have conquered death in this, that he had 



340 MYSTIC NUMBERS 

his demand, but this was our glory and rejoic- 
ing. He took nothing from us that we longer 
needed, and through his death-blow we came 
into possession of a crown of glory triumphant. 

Thus, through the Spirit, we are conquerors, 
and through Christ receive the crown of glory. 

We inherit, also, a mansion. 

This beautiful home has been erected through 
the infinite purpose of God to so charm and 
amaze and thrill the soul with its ethereal splen- 
dor that it might appear as a wedding gift to his 
bride. 

All the architectural taste that infinite wisdom 
could bestow upon a work so significant of the 
combined attributes of God in their display of 
love to the redeemed, here find their central 
glory. Captivating beauty, walls radiant with 
light and minarets ; the lofty balconies of which 
surrounding worlds and systems of worlds radi- 
ate in beautiful prospect, harps of sweetest tone, 
and vocal music of richest harmony, as well as 
the eternal light of the city, make it the home 
of the soul. 

" Its glittering towers the sun outshine ; 
That heavenly mansion shall be mine. 

And then the welcome. 

If face greets face in rapturous smiles when 
loved ones meet, how will it, or can it, be ex- 
pressed when intercessors meet intercessors, 
when God's attributes come clown to welcome 



OF THE WORD. 341 

our attributes to his eternal mansion of light. 
Here the light of God greets the light in the 
soul with its harmonious welcome, filling every 
power of the immortal mind with the light of 
God. Then shall we see light in his light, and 
forever dwell where no night is known and 
where no gloom or darkness approaches. 

The life of God hails with radiant glory the 
reciprocal life of the soul, which fills it to over- 
flow with the eternal Spirit. Mortality is swal- 
lowed up of life, and the attribute of God exults 
in its trophies as we exult in his glorious wel- 
come. 

Now eternally beyond death by the inherit- 
ance of immortality, and our finite conceptions 
of this wonderful gift augmented in incompre- 
hensible and unutterable fullness, we shall for- 
ever bask in the light of his glory and the life 
of his presence. 

Then mercy, with its delightful welcome, joins 
the attribute in us in all the rapture of one who 
succeeded in saving a treasure so infinitely vast, 
which, when saved, could reciprocate the mercy 
that secured its pardon. Oh how vast the fount- 
ain of mercy that surrounded the soul in all its 
journeyings and dark forebodings, through this 
pilgrimage of earthly probation, now fully to be 
revealed. Here it disappointed our earthly 
hopes that, had we realized the objects we sought 
for, might have proved our eternal overthrow; 
but mercy interposed and we were saved ; now, 



342 MYSTIC NUMBERS 

with what gratitude and joy can we recognize 
our great Deliverer. 

The attribute, Truth, now exultant with the 
trophy secured in the salvation of one, nay, of 
millions who possessed this undying faculty, 
bids us a triumphant welcome to the arcana of 
God's imperishable glory, and then Ave, who had 
by the influence of our depraved senses almost 
doubted the truth of God, had a thousand times 
questioned the promises ; we, for whom truth 
had by all the immutability of God pledged the 
soul's release from its fetters ; we, now unfet- 
tered, manumitted, free, will reciprocally rejoice 
in the recognition of an attribute upon which we 
reposed when all earthly prospects failed. 

Holiness and justice greet, also, our attributes 
of kindred assimilation, and we in response cry, 
Holy, holy, Lord God Almighty, thou art worthy 
to receive homage, for of " thy fullness have we 
all received, and grace for grace." And oh the 
transcendent fountain of God's love, how it meets 
us at the very threshold of our mansion in glory, 
and we, being knit to it by the witnessing Spirit, 
hail this heavenly dove, this love attribute of 
Jehovah, with unspeiikable delight! 

And now the dear person in whom these attri- 
butes dwell, even Jesus, once in the manger, 
once in Gethsemane, once on Calvary, once in 
the grave, but now in glory, in whose wonderful 
person all majesty, might, and dominion reside, 
"for it pleased the Father that in him should all 



OF THE WORD. 343 

fullness dwell ; " now Jesus welcomes his bride, 
his redeemed, out of every kindred, language, 
and tongue, and, in the presence of the most 
august assemblage that ever convened in glory, 
he accepts the Church, inheriting the Spirit of 
Imnianuel. What responsive notes of rapture 
burst from the sanctified lips of the Church tri- 
umphant as they "crown him Lord of all ! " 
Long had they sung — 

" 'T is a point I long to know, 
Oft it causes anxious thought, 
Do I love the Lord or no, 
Am I his or am I not?" 

But now it is changed to the new song, the 
song of Moses and the Lamb ; they sing 



O) 



Hallelujah! hallelujah! the saints are at home, 

No longer as aliens, no longer to roam ; 

The holy of holies we now can behold, 

The city celestial — the streets paved with gold. 

Our foes are all conquered, and death now must die, 

The storms have all passed from the bright azure sky, 

The hosts of destroyers to darkness have fled, 

And the saints of all ages have awaked from the dead. 

The harmonies of music in heaven Avill be 
infinitely superior to those with which we are 
familiar on earth, and reverberations and echoes 
will thrill the angel hosts of heaven with un- 
wonted rapture. Music, inheres in the attri- 
butes of God, and the surroundings of his throne 
must constitute a polyphony overwhelmingly 
grand and sublime. 

We have, we think, clearly shown the analogy 



344 MYSTIC NUMBERS 

of Biblical anthropology to the Mystic Numbers 
of the Word, and our relation to those numbers 
to be of a divine character, and this number is 
so interwoven with our senses, our attributes ; 
with matter and mind, with the elements and 
minerals, with geology and botany, with astron- 
omy and anthropology as to clearty, and, we 
believe, unanswerably establish their allusion 
to the " Seven Spirits of God." 

If the seven primitive attributes are not the 
"seven eyes of the Lord," what are they ? 

If the "Seven Spirits of God" are not his 
seven primitive attributes, what are the} 7 ' ? 

We have shown that the same Spirit is called 
the seven eyes of the Lord, the Seven Spirits of 
God, the seven golden candlesticks, the com- 
forter, the witness, and the Holy Ghost. 

All these attributes we possess, and because we 
possess them, and they connect with our senses, 
are we moral beings. Take away this connec- 
tion and you take away moral responsibility. 

We have shown that the immortal form is the 
psyche — the soul, and is represented in active 
being by the attributes, as is the human organ- 
ism by the senses, and that these attributes no 
more die than does the soul, that when the senses 
die the attributes ascend to God who gave them, 
and must be judged by the deeds done in the 
body. 

This, we believe, is Bible anthropology. 

We have shown that the attributes have 



OF THE WORD. 345 

power through grace to accept or reject the great 
salvation, to forever remain disorganized, and 
the soul over which they preside unwashed 
and uncleansed, notwithstanding an cxhaustless 
fountain has been freely opened for sin and un- 
cleanness. 

We have also shown that the human body 
can be raised from the dead and united to its 
parent soul, as a living garment, like to our 
Divine Master; that those who die in the Lord 
lose nothing valuable in any regard, but gain 
an infinite crown of glory. That a trinity only 
can be the offspring of a trinity, that we are his 
offspring when we submit to his commandments 
and accept of his grace, and as such he has 
promised to present us before the throne of his 
excellence without fault and blameless. 

That the resurrection will not change the 
character of the attributes or the soul, but will 
forever stereotype its condition for glory or dis- 
may, for eternal day or eternal night, just in 
character as it finds the parent soul. 

And that here are interests of incalculable im- 
portance, the neglect of which no future change 
can countervail, no ransom obviate ; that if 
secured, a life of glory is also secured. 

This, also, we believe, is the teachings of scrip- 
tural anthropology. 

And now, reader, you can tell whether you 
are a child of God by the new birth into Christ 
by the application of this rule. 



346 MYSTIC NUMBERS 

If you love God you will find a warfare with 
the senses, you will be called upon to deny them, 
restrain them, control them ; failing to do this 
you will find that the way of the transgressor is 
hard ; for you can not enjoy the senses in their 
worldly associations when they conflict with 
God's commandments, for your conscience will 
be wounded and pierced with many sorrows if 
you neglect holy living. If you love God, and 
are awake to self-denial, you will find his ways 
are pleasantness and all his paths are peace. 

If you love the world the love of the Father 
is not in the attributes, you are under the curse 
of the broken law, and this condemnation is aug- 
mented by every refusal to submit to be saved 
by grace. The Holy Spirit alone can harmonize 
the discordant attributes and give to the soul a 
peace that is like a river, rolling on in undis- 
turbed quietude to the pacific shores of eternal 
delight, while without the Spirit the soul is like 
the unrest of the ocean, continually halting and 
promising, for none but the unrenewed fully 
know the broken vows, the resolves, and re- 
resolves, unfulfilled. 

Q. But shall we not know each other in 
heaven as soon as we behold the blood-washed 
throng ? 

A. It is a pleasing and very popular theory, 
that loved ones will meet us at death and ac- 
company us home to glory, but we doubt the 
scriptural application to that belief. There will 



OF THE WORD. 347 

be neither marrying nor giving in marriage, 
says the Saviour, in heaven, hence the associa- 
tion will be of a spiritual character, like the 
angels of God. The human knowledge of rela- 
tionship is conveyed to us through the senses. 
Then, if the senses die, the knowledge of the 
relationship, so far as they are concerned, dies 
also. These senses have a power that we call 
memorv, but the attributes also have a memorv 
as undying as the soul. It only remains for us 
to discover whether the attributes remember 
human faces as do the senses. We incline to 
the belief that there will be a remembrance by 
the attributes of actors and actions of persons 
and conditions ; but this recognition will not 
enhance our love for individuals, for all will be 
infinitely lovely, but we think after the resur- 
rection there may be higher delights with those 
we have known and loved on earth than with 
others, for the human form, when resurrected, 
will bear the perfectly developed image of our 
earthly organism, though infinitely spiritualized. 
Hence we shall then "see as Ave are seen, and 
know as we are known." It appears that Moses 
and Elias not only knew each other on the 
Mount of Transfiguration, but the Apostles knew 
them to be these worthies, and so' remarked to 
the Saviour: "Let us build three tabernacles, 
one for thee, and one for Moses, and one for 
Elias." The evidence derived from this is that 
Moses, who died and was buried, knew Elias, or 



348 MYSTIC NUMBERS 

Elijah, who was translated, and both conversed 
with Jesus ; if so, then the memory of the attri- 
butes will be abundantly sufficient to the heav- 
enly recognition. 

That the senses have a memory, the beasts of 
the field, and fowls of the air witness, for even when 
asleep they remember and exert the muscles, as 
though they were awake. The horse remembers 
the house you stop at for years, and all the races 
who have no moral relations to God, no attributes, 
have a memory as tenacious as our own. 

It will readily occur to the careful reader that 
we have two sources of memory; the beast has 
but one. We charge a something which is under 
the control of another power that we possess to 
remember certain events, and act toward this 
memory just as another would act toward us, if 
desirous of having us to see some object delight- 
fully pleasing. He would point to it, tell it-; 
location, and help us to his utmost power. So 
we do in reference to the memory of the senses. 
We bring circumstances before it, we bring 
localities before it, and many times, after much 
labor, the page in the book of the senses is found 
where the facts we have desired to know are 
recorded : "Oh, yes, I now remember it plainly." 
Then, if we have a power over the memoiy, we 
also can direct its action. "Study grammar 
one hour," says the teacher, "and then study 
arithmetic." Can the scholar do this? Cer- 
tainly. Then he has power over his one mem- 



OF THE WORD. 349 

ory, by his other memory. And thus one is in 
subjection to the other. If this is true, then it 
is true also that we possess the attributes and 
they control the senses, and each have memories. 

But the memory of the senses die and perish, 
and with the beast, as with us, there is no 
memory in the grave, no device, no existence 
of the senses. But the attributes take up the 
remembrances of earth and carry them past the 
shadow of death, as in the departed rich man, 
who recognized Lazarus, who once asked for 
crumbs at his gate. 

It will greatly relieve the anxious Christian 
to know that he no longer retains the full senses, 
nor the memory attached to those senses, in two 
particulars : 

First, in reference to his own transgressions ; 
they will never come up to shame or confound 
him in glory, because they were of the earth, 
and in the acceptance of the terms of salvation 
they were blotted out of the book of God's re- 
membrance ; in other words, the senses and their 
memory have ceased to be. 

Second, there may have been alienations of 
brethren here, occasioned by the same fallen 
senses, and though each may have designed to 
do right they may have widely differed, even to 
such an extent as to have unchurched, if not un- 
christianized, each other. This, too, perished 
when the senses died, and now they are united 
in heavenly triumph. 



350 MYSTIC NUMBERS 

If all the relations of earthly association should 
come up before ns in heaven, there must, of ne- 
cessity, be confessions to each other there, with 
forgiveness, and all the chain of sorrow for sin, 
and mourning over imperfection there as here. 

But such a state of things can not exist, and 
necessarily the memory of the senses must go 
out at death, while the memory of the attributes 
remain in undying idealization. 

Of what benefit could it be to the soul to re- 
member all the minor transactions of physical 
life? We answer, none at all, only as those acts 
shape our destiny in eternal things. Abraham 
desired the rich man to remember what a mul- 
titude of earthly blessings he had enjoyed, and 
for the avarice of his wicked heart he now justly 
suffered, while Lazarus, .whose wounds attracted 
no notice from him, was now happj^. But this 
irreligious transaction on his part had been the 
cause of his disorganized attributes, and upon 
whose memory these crimes had been stereo- 
typed. 

Q. What good, then, can come of repentance 
or sorrow for sin ? 

A. Repentance is the prompting of our attri- 
butes by the Holy Spirit. 

In this relation it is obvious that we have no 
more right to restrain true repentance than we 
have to commit suicide ; for one must result in 
the withdrawal of the soul's only hope, while the 
other is the death of the senses. 



OF THE WORD. 351 

Repentance unto life is as much a gift of God 
as is the offering up of the bleeding Jesus, and 
the restraining of the first forestalls the applica- 
tion of the blood of the second. 

Bepent is a command of God, and not only so, 
but it is the urging of the Holy Ghost upon our 
attributes, the necessity of a compliance with the 
terms of the Gospel, and is prompted as much 
for our good as hunger prompts us for the good 
of the body. 

We may reject either of these promptings, but 
must abide by the consequences ; if of hunger, it 
will soon loose its prompting, and we shall die ; 
if of the seven attributes of God, the like fatal 
consequences follow. 

Hence scriptural anthropology teaches us the 
necessity of complying with the prompting of 
the Spirit, for it is sent out "into the world to 
reprove the world of sin, of righteousness, and a 
judgment." 

Q. What, then, is faith ? 

A. Faith in God is the acceptance, by our 
attributes, of the intercession of the attributes 
of God. When we accept their teaching we will 
be led by them, "and as many as are led by the 
Spirit of God they are the sons of God." 

The evidence of faith in us is the willingness 
we exhibit of using the means God has placed 
in our reach for our salvation. It would be no 
evidence of our belief in the power of the earth 
to reproduce a hundred-fold from the grain we 



352 MYSTIC NUMBERS 

sow, if we should sow that seed in the ocean. 
But if Ave faithfully prepare the ground, and 
then sow and cover the seed, the evidence of our 
faith is apparent. " Sow to yourselves in right- 
eousness," or use the means that God has placed 
within us, and around us, and before us; and 
then we truly have " repentance unto life that 
needeth not to be repented of," and the faith 
that takes no denial. 

Q. By what method of anthropology can this 
scriptural statement be explained, " I will dwell 
in them ? " "Know ye not that ye are the temple 
of God, and that the Spirit of God dwell eth in 
you ? "—1 Cor. iii : 16. 

A. If our attributes connect with and govern 
our senses, then our attributes dwell in our senses. 

If the attributes of God connect with and gov- 
ern our attributes, then God dwelleth in us. 
This idea seems to be prominent in Scripture: 
that the Spirit of God, by faith, so connects itself 
with our spirit as to direct, guide, and lead us. 
The Lord's prayer supposes this power to be 
from God ("lead us not into temptation, but 
deliver us from evil"), and that by prayer in 
faith this divine power will prevail for us. 

Q. But does this connection control our action 
without our consent ? 

A. By no means ; for when God's attribute, 
Love, connects with ours, we are more than 
willing. We adore the God of grace, and only 
pray to be led by the Spirit continually. 



OF THE WORD. 353 

Q. What part, then, of our salvation, is con- 
tingent upon good works ? 

A. Good works in us do not exist in a sepa- 
rate relation more than do the senses and attri- 
butes. God has indissolubly united the twain ; 
we can not do an act of the senses independently 
of the attributes, nor can we do a good work in- 
dependently of the Holy Ghost or seven attri- 
butes of God. They connect with ours when 
the good act is accomplished, and if they do not, 
the act is sinful ; even prayer to God could have 
no effect without their intercession and assist- 
ance. "Without me," said Jesus, and he was 
the embodiment of the Holy Ghost, " ye can do 
nothing." " I in you, and you in me. As the 
branch can not bear fruit except it abide in the 
vine ; no more can ye, except ye abide in me." 
Our works, then, are made good ivorks if we are 
led by the Spirit, "for if any man have not the 
Spirit of Christ he is none of his." Good works 
is God working in us by not only our consent, 
but by our most hearty co-operation. 

"We love him, because he first loved us." We 
receive him, and he gives us " power to become 
the sons of God." 

We will now introduce to our readers Prof. 
M. Rochet, of the Paris Anthropological Society, 
who has brought to view Jive different character- 
istic and elementary principles of man : 

(1.) "Man examined externally as regards fomn. 
There is not a single feature in the human face 
23 



354 MYSTIC NUMBEES 

which, examined from an artistic stand-point, 
does not constitute a character of beauty and 
nobility foreign to the animal. Man alone has 
an expressive and intelligent physiognomy. 
This applies also to the body. The erect stat- 
ure, the perfection of the hand and of the foot, 
are characters of the same value. The hand is 
especially characteristic. Man alone has a true 
hand, he alone uses the admirable instrument 
for creating the thousands of industrial and artis- 
tic masterpieces. 

(2.) "The internal, sensitive, and moral man. 
Man is endowed with a moral sensibility alto- 
gether unknown to the rest of organized beings. 
He loves or believes in things animals have no 
notion of. He possesses the feeling of the beau- 
tiful, the ugly, of wrong, and right. He alone is 
conscious of the morality or immorality of his 
acts. Man alone has an idea of God, and is 
attached to him by feeling and intelligence. 
Man alone, of all animated beings, forms a com- 
plete family. The animal takes life as it finds 
it, without any way modifying it. 

"Man, on the contrary, takes life according to 
his will, for all the regions of the globe form 
part of his domain, and he can in a thousand 
ways vary the mode of his existence. 

(3.) "Man considered as an active being. Even 
in satisfying his lowest appetite man differs from 
animals. He alone prepares his food by cooking- 
it. Man alone provides himself with clothes to 



OF THE WORD. 355 

protect himself from the elements. When we 
treat of industry, instruments, and arms, the 
difference is enormous. Man possesses another 
important character — intelligent speech. 

(4.) "Man considered as an intelligent being, or 
the faculty of the human mind. Animals possess 
a memory, but in them it is a faculty founded 
only on wants, personal utiliW, without any true 
notion of the objects ; while in man, who, by 
means of language, conveys ideas, the facts of 
memory acquire great value. 

"The animal possesses nothing analogous to 
the free will of man. The animal entirely wants 
imagination, which for man is the charm of life, 
the consolation and remedy for his evils. 

(5.) "Man considered as a collective being. The 
animal constantly loses territory which man 
gains. The day will arrive when there will be 
on the surface of the earth only such animals as 
are useful to man. Animality has no principle 
of cohesion in its members. Every animal lives 
only for itself. But men group together and 
combine their forces, and, although individually 
weak, they acquire an immense power. Man 
transmits his works and his conquests to his 
descendants. The animal perishes and leaves 
only his skeleton behind." 

Now the reader will look at this latest notion 
of anthropology from a French stand-point, and 
involuntarily ask the question, where does moral 
responsibility unite with physical action, and 



356 MYSTIC NUMBERS 

Low? But in answer he will have the extreme 
satisfaction of learning that it is so, because it 
is. Nothing more. 

This Mr. M. Rochet attributes to the man on 
account of "his intelligent physiognomy." He, 
as nearly all modern anthropologists do, ac- 
counts for man's supremacy on the supposition 
that his brain is higher in reference to his organ- 
ism than in other animals, and this makes him 
wiser. That his hand is very peculiar, and this 
also ranks him above other animals. But this 
singular formation of the hand, as a work of 
creation, is no more marvelous than the crea- 
tion of the feathers of the peacock or bird of 
paradise. 

We can draw no conclusions in regard to man's 
formation outwardly that can not conclusively 
be met by equally strange formations in other 
species ; and the proneness that seems to exist in 
the minds of writers on the science of anthro- 
pology to either bring man up from the trilobite 
to his present development, or place him in a 
regular scale of gradation, is worthy of careful 
consideration. Let us take the cunning fox, for 
illustration, and remark in reference to his 
brain's location, in order to compare his sagacity 
or cunning with other animals, and we see the 
folly of this showing. The crocodile, even, has 
so much prescience or brain work as to com- 
pletely surprise his prey, and in an instant roll 
his apparently lifeless form with his victim into 



OF THE WORD. 357 

the stream, where he devours him at once. Is 
it the location of the brain that gives him this 
pre-eminence ? Surely not. 

The lion, the panther, the hyena, and many 
of the fowls of heaven waylay their victims and 
spring upon them as the 'cat catches the unwary 
mouse ; and is it the location of the brain or the 
spinal column that gives this notoriety ? 

Man's hand has not the sense of sight, nor 
can a single object be discovered by it ; it has 
the sense of feeling, not of sight. So the beast 
has certain powers, and the locality of these 
powers have no more to do with the sovereignty 
or sluggishness of the animal than the sense of 
sight. Because it is located in the head instead 
of the hand, does it become nobler and thereby 
more God-like ? 

Mr. M. Rochet's second position is a simple 
announcement of man as a moral being. But 
why is he a moral being? Is this on account 
of his having more brains than the gorilla ? 
~No, he does not advert to brains or the spinal 
column, but it is so, and so it is. 

"He is endowed with moral sensibility." If 
the formation of his hand made him physically 
superior to other animals, who knows but the 
construction of that perfect and necessary ap- 
pendage to the human organism may not have 
been the neplus of the entire phenomena? that is, 
man's moral sensibility arises from the construc- 
tion of the hand ! What an idea. And still this 



358 MYSTIC NUMBERS 

idea synchronizes perfectly with the other, i. e., 
his cerebrum being higher up in the organism 
gives him supremacy over other animals, there- 
fore the formation of his hand might give him a 
moral supremacy. How strange! "The animal 
takes life as he finds It," so we are obliged to 
take it. How could a cripple modify his life? 
How can we avoid old age, the dimness of vision, 
or the decrepitude of years ? Man can not pass 
his boundary more than the animal, and shall 
we argue, from this, his superior nature? If 
man did not possess the attributes of Deity, and 
if those moral powers did not anastomose with 
his senses, he would be without moral sensibility 
as much as the ape or monkey. Neither his 
brain, or the formation of the spinal column, the 
hand, or the foot, could make him a moral being. 
His third idea is, that man cooks his own 
dinner and this makes him superior to the ani- 
mal. If this labor and necessity is his inherit- 
ance, does it not rather prove his inferiority? 
The animal kingdom content themselves, at least 
some varieties of animated nature are contented, 
with the grass, the herb, the fruit, as nature pro- 
duces it; but some avail themselves of the flesh 
of others, and take the life even of their own 
species. This is the way they serve up their 
meals. The hawk pierces the chicken with his 
talons and thus takes life, then flies to a place 
of safety and feasts upon his forage ; man cuts 
off the chicken's head, cooks it, and thus makes 



OF THE WORD. 359 

out his meal. Which has the greatest reason to 
glory over his condition, the hawk or the man ? 

"Man alone provides himself with clothes," 
and thereby Mr. Rochet thinks his rank supe- 
rior to the beast ; but let us see if this rendering 
is better than the other. The sheep is clothed 
for winter without labor or care ; the man must 
clip the wool, card, spin, and weave it, nay, 
more, he must have it cut in pieces and sewed 
together, in order to clothe his destitute nature. 
What a calamity to be born without a rag of 
clothing, and for years unable to provide the 
least food or raiment, when the little quail, a 
week old, can fly, and is clothed against the storm 
and cold. What a superiority, this ! Helpless- 
ness, poverty, nakedness, an evidence of superi- 
ority! Th\s is nature's anthropology. 

Mr. M. Rochet's fourth idea is that, although 
the beast possesses a memory, it does not sub- 
serve so good an end as the faculty of memory 
in man. 

Let us see. The cow remembers where she 
hides her calf, and that, too, as tenacious and as 
valuable to her as it would be to us to remember 
the town of our nativity. The little ground-bird 
remembers the spot where her young fledglings 
are secreted, and, fearing you may find it, also, 
pretends that one of her wings are broken, and 
while you chase her as she flops along in appar- 
ent agony, you are the fool, she the bird of 
wisdom ; she deceives the greatest deceiver, and 



360 MYSTIC NUMBERS 

thereby shows her superiority. Here memory, 
as well as wisdom, is apparent in the bird. 

What an ambiguity of distinction this condi- 
tion of memory affords. But man, indeed, has 
two memories, the one submissive to the other, 
and the higher power enables him to train all 
the senses ; and even the memory of the senses 
are as a child to a teacher to him. He can say 
to the lower class of memory, when going to 
sleep, remember twelve o'clock, then wake me 
at that particular hour ; and the lower memory 
(the memory of the senses) will obey the higher 
memory (the memory of the attributes). to the 
very letter ; and through the lower memory 
bring up to his higher nature the external solu- 
tion of this most complex problem. But the 
beast, having but one memory, can not be a 
mathematician or a linguist, an arithmetician 
or a grammarian. 

" The animal possesses nothing analogous to 
the free will of man." Why? Mr. Rochet 
says "the animal entirely wants imagination." 

What else than imagination prompts the 
muskrat to build his grassy hut? what else 
prompts the squirrel to fill his tree with the 
choice, delicious nuts he gathers during the au- 
tumnal season, sometimes even taking off the 
shuck and storing up the real berry? Was 
there no imagination, no thought, no expecta- 
tion ? We have shown that the animal pos- 
sesses five senses, and their combination to be 



OF THE WOED. 361 

instinct, will, memory, sagacity. No religions 
meditation, no moral or scientific ideational con- 
sciousness ; in short, no judgment sense. But 
the beast thinks, and hence dreams, and has all 
the associations of mental power that spring 
from five senses, while we posses the seven. 

But Mr. Rochet finishes up his five qualitative 
characters by 

(5.) Man considered as a collective being. "The 
animal constantly loses territory which man 
gains." 

Now, is it not a fact that many animals exist 
because man has cleared off the forests so that 
they can exist? There may be some animals 
whose meat or skin is valuable to us, and whose 
species waste away before the progress of man, 
but innumerable other species exist, to the great 
annoyance of the nobler work of God. 

"But men group together and combine their 
forces, and though individually weak, they ac- 
quire an immense power." So do sheep, so do 
wolves, so do many of the animal species ; and 
as far as their senses extend are potent and 
powerful. Is this, then, a fair, clear, and self- 
evident solution of the problem of man's superi- 
ority to other animals ? We think not. The 
dividing lines are not artistically drawn, nor is 
the difference between the man and the animal 
plainly shown. 

But, taking the Biblical view of this wonder- 
ful relation, we are most happily relieved by 



362 MYSTIC NUMBERS 

learning that man's superiority over all ani- 
mated nature consists physically in his possess- 
ing two' more senses than the animal, and, 
connected with these earth-born powers, he 
intuitively inherits the seven moral faculties, 
the connection of which, in the inmost centers of 
his occult nature, place him on the scale of in- 
telligences, corresponding to the dignity and the 
lofty aspirations of his progressive intellectu- 
ality. 

„Take away this connection, and his relation 
to the ape, the beast; involves confusion and 
ambiguity. 

Then why should we attempt to develop the 
nobleness of the human by endeavoring to unite 
him to the beast in the scale of progression, and 
ignore the divine, the rational, the revealed ? 

We have now shown the symmetries and coin- 
cidences of the Mystic Numbers of the Word, 
and have found a remarkable identity, and, to 
all human appearances, a design in the fre- 
quency of the numeral seven, as above presented 
to the reader. 

The principle is plain, simple, and easy to be 
comprehended ; is not confused, explains the 
harmony of depravity with grace ; shows God's 
love, and Christ's love, and the love of the Holy 
Ghost, to be co-equal and co-effective in man's 
salvation. No redundancy, no contradiction, no 
opposition to science, but harmonious as it is 
complete. 



OF THE WORD. 363 

This number has often suggested perplexing- 
suppositions to the minds of careful readers to 
observe the subtle vein of the mysterious seven, 
intercommunicating with every system of law 
or dispensation of grace throughout the Holy 
Scriptures, but why should it, if the Seven 
fashioned it all in unison with infinite and un- 
created wisdom? Here, then, is the key to the 
Divine laboratory, and by it we are invited to 
enter and survey the matchless beauty of this 
amazing superstructure. 

And now, gentle reader, we may not have 
asked -all the questions you might have asked, 
but we have propounded as many as our limits 
would admit, and we think sufficient to estab- 
lish in the mind of any unprejudiced reader the 
harmony of the Mystic Numbers of the Word 
with creation in all its geological relations, the 
elements in their primitive association, the cre- 
ation of man, and his wonderfully and fearfully 
made organism, his relation to God and his ac- 
countability, his first dispensation, and the do- 
minion he held over all animal life. 

Your attention has been also directed to the 
great Redeemer in his archetypal and human 
relations, to his temptations and his victory, to 
the condition we occupy as sinners, so far as the 
senses are concerned, while through the attri- 
butes we are justified and made perfect by the 
operation of the Holy Spirit. We, therefore, 
most earnestly invite you to consider these 






364 MYSTIC NUMBERS OF THE WORD. 

powers in their connection, nor doubt the exist- 
ence of the Seven Spirits or attributes of God, 
nor refuse their intercession Avhile they stand at 
the door and knock. 

And may this mystic number, the numeral 
seven, be like the candlestick with its seven 
lamps, irrepressible and unextinguishable, fill- 
ing your attributes with light, life, holiness, jus- 
tice, mercy, truth, and love, accomplishing in 
you the harmony that the blessed of God will 
enjoy throughout the unending cycles of eter- 
nity. 



CHAPTER XXIII. 



Geological Strata — Others' Views of Creation — 
Adam Three Months Old when he Fell — Man's 
Mortgage Closed before the First Note was Due 
— Prescience — Premonition — The Origin of Lan- 
guage — Man Nobler than Angels — Light to the 
Soul — Newton's Comet — Clark's Idea of Light — 
The Sidereal Canopy — Heavenly Palace — Portals 
of Glory — Life — Miller's Geology — Miller's Mil- 
lennium — Previous Arguments Considered — Con- 
clusion. 



now invite the reader to con- 
trast with the foregoing pages 
some of the opinions copiously 
and elaborately discussed by 
scholars, linguists, and geolo- 
gists. 

The remarks of the learned Dr. 
Kitto, on the subject of crea- 
tion, are worthy of careful pe- 
rusal, as the doctor gives the opinions of many 
distinguished writers and scholars. 

It is very singular that nearly all the writers 
on creation begin the investigation by taking 

(365) 




366 MYSTIC NUMBERS 

the earth to have been a heated mass of matter, 
and for a period, at least, too much heated for 
vegetation, and then in their conclusions stratify 
the earth into regular geological layers. Thus, 
I cast a cannon ball, I wait twenty -four hours 
for it to cool, and then make an incision into the 
ball an inch in depth, and then commence to 
calculate how the whole ball was made. Every 
little particle of metal differing from some other, 
I call a geological layer, and that these layers 
bear data as to how long they existed before the 
next layer was formed, forgetting that the whole 
ball, by my own showing, was cast at once. 

It may appear a little uncouth to the reader 
that the world's history presents us with only 
three distinct periods or cycles, and upon the 
data of which, all that relates to time and eter- 
nity has its origin ; and in reference to these 
times or dispensations we derive all our knowl- 
edge from the combined testimony of the Bible, 
the rocks, and the numbers. But strange as it 
may appear, these three beacon lights are amaz- 
ingly susceptible of producing excitement, and 
have often startled theological divines from 
their beaten track to the wildest conjectures. 

These three great head-lights, when taken 
separately or united, naturally become a pole- 
star to all theological mariners who attempt to 
cross this foaming, seething ocean of formative 
matter, and explore the deeps of geology, theol- 
ogy, or science. 



OF THE WORD. 367 

The first of these dispensations to which man 
belongs is the primitive or primeval, and sug- 
gests an investigation as to the probable dura- 
tion of his innocence, his business and authority 
during that period, and the probability of his 
filling his mission. 

The creat anc ^ scholarly Goodrich locates 
Adam in the first start in the garden of Eden. 
A ruler of the world, blessed of God, and com- 
manded to multiply and replenish the earth and 
subdue it; in a garden, childless, and, so far as 
this great earth was concerned, dominionless for 
about three months, and then he is driven out 
of Eden without having even entered upon his 
great mission of peopling the earth with a sinless 
race. 

This must appear a little strange, that an in- 
finite and all-wise Creator should change his 
mind so quickly after he had bade them multi- 
ply and fill up the earth with sinless beings, to 
close the mortgage before the first note was due, 
and reverse the whole order in chaotic confusion. 

Would it not appear inexplicable that the 
whole experiment, so to speak, of man's do- 
minion, his happy relation to the pure world 
over which he was placed, and the posterity of 
pure and holy beings he might have brought 
into existence, and who were essential to the 
earth's cultivation and the Creator's glory ; that 
then, before the first bud had blossomed, or the 
first fruits gathered, this lord of creation should 



368 MYSTIC NUMBERS 

be stricken clown by the seductive serpent, and 
the entire dispensation reversed and destroyed 
in its incipiency ? He who was made after the 
image of God blighted ere a purpose had been 
unfolded or a trophy gained ! Impossible. Now 
turn from this to the great and grand purpose 
of eternal love, and think of the untold millions 
of Adam's unfallen posterity, translated through 
free grace by the application of the atonement, 
and we have an event worthy the great Jehovah. 

That man was created or formed with a physi- 
cal, mental, and spiritual nature, few doubt or 
deny; and that he was made after the "image 
of God" is also freely admitted; but that his 
physical formation had any resemblance to the 
shape or form of Deity, nearly all, as by com- 
mon consent, doubt or oppose. They argue that 
his moral nature was thus created, and in this 
alone is the image of God. I should like to 
have some one, who is well versed in metaphys- 
ics, show the abstract, moral image of a being 
"without body or parts." 

Does not this idea convey a similar impres- 
sion as it would for one to tell you that the sun, 
moon, and stars were made after the moral im- 
age of the atmosphere? A substance, a man, 
made after the image of mental qualities, which 
have no existence in themselves, only in associa- 
tion with attributes and senses ! 

The Mosaic account expressly declares that 
" in the image of God created he them," and the 



OF THE WOKI). 369 

sacred record is all that is in any manner reli- 
able in this direction. 

Having, then, the prophetic lights of four 
thousand years, and all the revealed light of 
nearly two thousand years more, we need not go 
astray in our conceptions of the eternal person- 
ality of Christ, after whose image God formed 
the man he had created, for in the triune like- 
ness of God he is revealed. Let us make man 
in our image and likeness. How plain ! 

Now, if the revealed Saviour was the same 
that was "slain from the foundation of the 
world," the same " I am that I am " that dwelt 
with the eternal Father "before the world was; " 
if our Immanuel thus existed, is there any re- 
markable difficult} 7 in our having been created 
in his image, in the likeness of his person, who 
promised to assume the humanity of man ? 

That the " angel Jehovah," by many and vari- 
ous names revealed as Lord of hosts, King of 
kings, as the Word, the Lamb of God, the Rock 
of ages, the First and the Last, the Wonder- 
ful, etc., existed from eternity, and in whose 
wonderful person all the divine attributes are 
revealed, and in whom "dwelleth all the fullness 
of the Godhead bodily," that he forever lives 
and forever hath lived, who can deny? 

And, farther, that the Holy Spirit, with the 
Father and Son, eternally co-existed, is seen 
even by the commonest mind in the substances 
we every day handle. 
24 



370 MYSTIC NUMBEES 

What solid exists only in a triplicity, and this 
three in one, easily understood ? 

Take for illustration a pebble, or a marble: 
the first we see, or feel, is substance or matter; 
we hold it above our heads and we see in it pon- 
derability — it falls rapidly to the floor when left 
in the free air; we then see that something holds 
it together with great tenacity ; this we call co- 
hesion. Substance, ponderability, cohesion; three 
in one and but one. Take man, created in the 
image of God, for an illustration : here is the 
human form, the senses and attributes, and the 
invisible spirit — three in one. 

This distinguishes man from the beast, and 
recognizes him a triune being, body, mind, soul. 
Hence he is the embodiment of the nrystic 
three, the same as his Creator, or in his "image 
and likeness." 

But man possessed an intelligence unparal- 
leled in all the Creator's work. This whole 
earth was the field of his operations ; the trees 
of the forest were his, the fowls of the air were 
his, the beasts of the field and the monsters of 
the deep intuitively obeyed his call. He named 
them, and knew them, and governed them. 

In order to do this he -must have compara- 
tively, possessed omnipresence, together with 
mental power, foreknowledge, and wisdom. 
Even in man's present corruptible state he 
often has a flash of prescience, we call it pre- 
monition, warning him mentally of danger, and 



OF THE WORD. 371 

this, too, when in the stillness of repose, "warned 
of God in a dream." To this the original man 
must have possessed a perfect and complete 
knowledge of the arts and sciences, of architec- 
ture and music, of language and law. 

He was thence protected against danger to 
such an extent as to render him impassive, nor 
could his person be harmed or deformed by any 
casualty or accident, for accidents, to such a 
being, could not occur. The reader may ask if 
Adam could foresee coming events and avoid 
them, why did he not foresee the power of the 
seductive serpent and avoid that also ? 

I answer, that being a moral evil, and he, 
having no knowledge of sin, being pure and 
holy, that evil did not exist till he sinned, there- 
fore he could not foresee that which did not 
exist. The tree was there, but that tree was 
not a sinner; the command he knew, but the law 
was holy, just, and good ; hence in the law there 
existed no moral evil. 

Still, added to all this, the primitive man pos- 
sessed the power to reproduce a being with all 
the faculties of mind and body possessed by 
himself, without diminishing an atom of his own 
glory and greatness, like his Creator ; his chil- 
dren were his glory and his crown of rejoicing. 

How grand the conclusion ! A race still higher 
than the angels in God's purpose, decked with 
the glory of dominion, possessing in their organic 
relations to him and in their advancement in 



372 MYSTIC NUMBERS 

physical and mental progress a power to repro- 
duce for God his legitimate offspring, and before 
whom all animated life bowed in humble sub- 
mission ! 

Earth, just emerged from its chaotic, incoher- 
ent state, needed the master-work of some 
mighty intelligence to arrange its order and 
subdue its irregularities ; and to man God had 
committed this vast work, and as he had 
fashioned him with this end in view, he was 
abundantly sufficient to the responsibility. 

And above and beyond all terrestrial consid- 
erations, he inherited the seven attributes of God. 
These faculties constituted his psychical nature, 
and immediately connected him with creative 
conceptions and a perfect knowledge of lan- 
guage. The Seven Spirits of God are the idioms 
of all language, as seen when the Holy Spirit 
fell upon the disciples at the clay of Pentecost. 

These constitute the human mind; these are 
light to the understanding, life to the soul, holi- 
ness to the actions, justice to another, mercy to 
the sufferer, love to God, and' truth to the Spirit. 

These the first pair inherited of God, as we 
inherit them of our parents; and if the absurd 
doctrine of man's total depravity was correct, it 
would be the greatest curse we could inherit ; 
but if the position taken in this work be true, 
how glorious an inheritance ! an open door to the 
realms of glory, and we invited to enter! Hence 
all are commanded to pray to God, and to say, 



OF THE WORD. 373 

"Our Father, who art in heaven." Angels could 
not share in this transcendent glory, from the 
fact that to them the original springs were pent 
up and sealed. They possessed the attributes 
and the spiritual form, but the power of repro- 
duction was to them a mystery, a portentious 
problem ; they could not comprehend tenderness, 
compassion, forbearance, affection, hope, such 
as exist in human associations, for they were the 
servants of God while man was his affectionate 
child. 

Invention, construction, or intellectual pro- 
gression, to angels were unmeaning words, but 
to man this was his glory and crown of rejoic- 
ing. And then his partner became the object 
of his special love, his children the glory of his 
tenderness, the spring of affection, the hope of 
consolation, and the photographic resemblance 
of himself. 

The attributes he inherited were pure and 
holy, nor could there be a discordant note or an 
unassimilating property, each being in perfect 
harmony with all. In the highest glory of their 
relationship to God, in the noblest rights of chil- 
dren to counsel and converse with their author, 
with spiritual vision to behold their archetypal 
Lord, and emotional natures to praise him, their 
glory w T as immeasurably complete. 

It was all beautiful, glorious, and supremely 
good, both to man and to God. His labors, too, 
were in perfect accordance with the powers he 



374 MYSTIC NUMBERS 

possessed, for Lis Creator had fashioned him ex- 
pressly to control and subdue the earth. Hence, 
in his very nature, he possessed the will and 
expectancy of dominion. 

His first work was to name all the "cattle 
upon a thousand hills," and the fowls and creep- 
ing things of the earth, "and whatsoever Adam 
called every living creature that was the name 
thereof." Thus, illuminated with the light of 
God, and walking in this light, his glory was 
second to no other creature of God's sentient in- 
telligences. 

With this light man became the moral agent, 
or actor, under the Divine superintendence, > for 
he walked under the all-supreme light of Jeho- 
vah and was to him accountable, because, by 
the laws of paternity, it was his joyful privilege 
to obey God. If in man there is light, in God 
this attribute must be incomprehensibty supreme. 
Just to contemplate the vast surroundings of the 
earth we inhabit, and then the immense dis- 
tances that the rays of light must have traveled 
to reach the earth, and not this earth only, but 
other orbs and planets inconceivably far otf; 
how overwhelmingly great, then, must the light 
of God appear when we realize that "he fills, he 
bounds," and illuminates them all by created 
and uncreated light! 

And then to know that the center from which 
we draw our conclusions is only a speck in the 
indistinct outline of the vast center of centers, 



OF THE WORD. 375 

that this solar system is only one of the myriad 
of systems that revolve around the grand center 
of the Arch-architect of the universe, and we feel 
the nothingness of terrestrial things., and then 
let us remember that he who governs, controls, 
and illuminates them all has purposes infinitely 
too sublime to communicate to transient intelli- 
gences. How inexhaustive and eternal is the 
light of his throne, like the diamond that sparkles 
on for ages, yet loses nothing of its entity, so the 
light of God is ever progressive, incomprehensi- 
ble, and glorious ; and that, as he formed the 
earth, with all its wonderful properties, the exist- 
ence of which has eluded the keenest search of 
mortals, and only little by little, ray after ray, 
has the light of science opened its treasures to 
the world, may we not still expect to be often 
astonished at developments yet concealed in the 
secret vault of earth's laboratory. 

But there are other eyes beside the human, 
and other intelligences beside those, may be, 
that even revelation has announced ; other fac- 
ulties to be illuminated, which multitude can 
.not be numbered, avIioso glory transcends the 
glory of angels as to man revealed — millions 
on millions, an innumerable company who 
derive all their light from God, and his 
throne is the grand repository of light unap- 
proachable, alike to them and us, his care-worn 
children. 

The first period of the labors of the attributes 



376 MYSTIC NUMBERS 

of God began with light, "And God said, Let 
there be light." 

The earth, as is supposed by many geologists, 
had just emerged, or was now emerging, from its 
heated chaotic state, cooling off but shrouded in 
vapor, when the voice of God was heard, " Let 
there be light." 

This theory, adopted by nearly all the learned 
of modern ages, does not, I think, quite agree 
with the holy record ; it says that "darkness 
was upon the face of the deep." It does not 
mention vapor, or fog, or steam — simply "deep ; " 
the earth covered with water, a portion of it to 
be commingled in a substance called the firma- 
ment, and so receded and retired as to leave 
the dry land. 

Sir Isaac Newton's comet, according to his 
calculation, which made its appearance in 1680, 
must have imbibed heat enough from the sun, 
if it had been iron, to have become two thousand 
times hotter than red-hot iron, and that our 
globe might once have been as hot as that, and 
in such a condition must have required fifty 
thousand years in cooling off. 

I should think this condition of things would 
be much in the way of the six-geological-layer 
system, or the six days' work of creation ; for 
neither Sir Isaac Newton nor Mr. Hugh Miller, 
who adopts the theoiy, could positively tell how 
deep" the sub-soil plow of creation must have 
descended on the first day to locate the matter 



OF THE WORD. 377 

of the Azoic period, and where the second strata 
of the old red sand-stone came from; also the 
third Carboniferous deposit — where was this de- 
posit while the earth was "wrapped in a mantle 
of steam" and cooling? 

Where were the penman and triassic sub- 
stances deposited while the thousands of years 
rolled on in the deposit of the preceding- 
strata, and also of the Oolitic and Tertiary 
periods. 

How strange that animal fossil should be un- 
known where the Azoic period is located, since 
it is far below the reach of vegetation ; but, alas, 
by dredging the ocean animal life even is found 
upon its hidden bed, three miles below the sur- 
face, and this is a mile or so below the old red 
sand-stone, or even the Azoic. 

But animal life could not exist without light, 
or, if it could, there would be no use for eyes to 
see by the light, and as the generally received 
opinion is that all light proceeds from the sun, 
and the sun can never shine to the bottom of 
the ocean, no little marvel exists in reference to 
these newly-discovered creeping things. 

Dr. Adam Clark thinks light and heat are 
intimately associated, for, says he, "The origi- 
nal word implies caloric, by the use of which 
all animal life is produced," hence where light 
can not go caloric can not go, and hence there 
must be a miracle about these submarine shell 
fish. But, as we have shown that light is in 



378 MYSTIC NUMBERS 

combination with electricity, and that Avhere 
electricity is seen light exists, and where these 
abide life may appear; we shall leave the far- 
ther investigation of this attribute and its crea- 
tive combinations, only remarking that the occult 
seven, by which Mr. Hugh Miller hoped to 
satisfy the curious as to the days of Creation, is 
not very happily applied to the earth's strata ; 
and of the Rev. Mr. Miller, who labored so long 
and arduous to apply the seven to the duration 
of time, and bring about a fanciful millenium 
into which glorious state we all should have 
long ago entered, was very unhappily and erro- 
neously conceived. But, allowing this attribute 
to have accomplished all that relates to illumi- 
nation, we have a tangible foundation on which 
to predicate the first day's labor. 

The second clay's labor, performed by the 
attribute, justice, was no less extensive and 
wonderful. The relations of the first day's work 
to the atmosphere and all the wonderful phe- 
nomena of its construction, its life-power, its 
cadences, its universality, and its properties, all 
declare to the exceeding grandeur and sublimity 
of this second day's labor. 

Then, again, outside of matter and the laws 
of matter, this attribute guards the eternal 
throne and mirrors itself in the humbler walks 
of terrestrial life, in ten thousand kindred asso- 
ciations, and on, till the whole triumphant 
Church assemble in the palace of God to cele- 



OF THE WORD. 379 

brate the glory and justice of linn whose do- 
minion is an everlasting dominion and whose 
throne is a throne of grace. 

This attribute drew from the Divine com- 
mandment his burnished sword and smote the 
senses that dared to taste of that forbidden fruit, 
but sheathed it again in the bosom of the arche- 
typal Redeemer. 

How delightful to contemplate the grandeur 
of this second day's work, devoted, as it first 
appeared, in the preparation of the firmament 
for man, and now pleading of a sacrifice so 
ordered that he can be satisfied and the guilty 
pardoned, purified, and restored. The Script- 
ures assert that "the angel of the Lord en- 
campeth round about them that fear him." 
This, then, is the angel Jehovah, the attribute, 
justice. 

We also read that the angels are our minis- 
tering Spirits — "the ministration of the Spirit." 
These Seven Spirits of God are thus constantly 
engaged ; not the dual spirits of created work- 
manship, but the Seven Spirits of God, without 
whose intercession and advocacy we can never 
"see the kingdom." 

We somehow have an attractive affinity or 
desire to lean on some other arm than on the 
great God, and fancy to ourselves that some dis- 
embodied spirit watches over us and not the 
Spirit of God ; hence we sing, and perchance 
believe, while we sing, that simple angels "guard 



380 



MYSTIC NUMBERS 



us while we sleep, till morning light appears," 
when Jesus has said, the "I am that I am," hath 
declared, " I will never leave thee nor forsake 
thee." How much safer to trust him who has 
been tried in the furnace of affliction, who is 
touched with sympathy toward us, for " he has 
borne our sorrows," than to leave him, and ask 
an angel, a saint, or the Virgin Mary (all of 
whom he upholds) to watch over the interests 
of our immortal natures. No, indeed ; the angels 
we need are the Seven Spirits of God. These 
intercessors indite our prayers, inspire our songs, 
and sanctify our souls ; hence justice loves the 
acceptable offering, "a broken and contrite 
spirit," and encamps around that soul, illumina- 
ting the dark valley with the watch-fire and 
beacon-light of his glittering sword. But the 
angels in heaven are also in delightful harmony 
with the plan of redemption. 

J\ T or of a less wonderful and glorious nature 
are the labors of the third day. 

Holiness, next in association with the attri- 
bute whose formative power had arranged the 
firmament to the light, now begins his labor 
upon the earth in the endless variety of fruits 
and flowers, and herbs and grasses, of shrubs 
and forest trees, and this, too, with direct refer- 
ence to the wants of the creature, man. 

How wide the range of his operations, how 
wonderful the beauty, how admirable the aroma, 
how salutary the fruit! Shaded groves, beauti- 



OF THE WORD. 381 

ful lawns, delightful and delicious fruits, and 
evergreen forests, burst upon the vision from 
shore to shore, and from pole to pole. 

Nor again was the labor of truth less wonder- 
ful — the actor of the fourth day. 

He fixed the unalterable laws of attraction 
and repulsion ; not only for our orb, but for all 
worlds and systems of worlds throughout the 
boundless canopy. He drew the plan of their 
motions, he weighed them and balanced them in 
mid-heaven, he mirrored their reflex light upon 
all terrestrial objects, he stretched out the 
heavens and bounded the orbits of the comets 
and constellations, he moved the pendulum of 
time and set its dial-plate in the purposes of the 
eternal procedure, and thus he performed the 
labors of the fourth day, majestic and sublimely 
grand. 

Life. What is life? It is a condition, it per- 
vades the animated clay, but seems most tena- 
ciously located in the brain, the heart, the blood, 
the air. Remove from man any of the last three, 
and you remove his life as soon. 

It seems in its spiritual associations to be a 
spark from the diamond of life eternal — the 
attribute, life. 

The fifth clay's labor was the work of his 
hand, applied to the waters and the air. How 
inconceivably vast, how amazingly various the 
formations, how perfectly adapted to the ele- 
ments for which they were created. 



382 MYSTIC NUMBERS 

Pope very beautifully remarks : 

" See, through this air, this ocean, and this earth, 
All inatter quick, and bursting; into birth ; 
Above, how high progressive lite may go, 
Around, how wide, how deep, extend below, 
Vast chain of being, which from God began, 
Nature, ethereal, human, angel, man, 
Beast, bird, fish, insect, what no eye can see, 
No glass can reach, from finite up to thee." 

But the life attribute of God is our monitor of 
immortality, our earnest of that inheritance, in- 
corruptible, and glorious, the unfolding of a life 
of undying ideality. 

The sixth day's labor, mercy's work, was en- 
nobled by an approach to man in the scale of 
being. The creeping things, and then the 
beasts, and then the man. How wide the do- 
main of life in this direction, how vast this day's 
work ! Contemplate it from whatever stand- 
point we choose, it is vast. 

Here we have traced briefly the creative 
power of God, as seen in the Seven Spirits, ap- 
propriately so named, for each of them possesses 
alike the power of creative wisdom. 

Love being the central attribute, harmonized 
all their work, and now all unite to crown the 
evening of the sixth day with the glory that 
only God's image can develop ; a being around 
whose destiny, for myriad ages, Jehovah had 
purposed to throw his mantle, and for whose 
transcendent honor he constructed and fashioned 



OF THE WORD. 383 

a world, and then made a sacrifice of restoration 
alike mysterious and overwhelmingly magnani- 
mous. Love's rest, bright morning of inefnble 
delight, the solace of a soul born to the royalty 
of heaven ! What rest so sweet as thine, holy 
Dove ! Sweet messenger of the Father of 
spirits, thou ever constant intercessor of the 
child of God ! 

From the caresses of thy gentle care we have 
passed through the sea of troubled waters like 
a babe in its mother's embrace. Thou hast 
been a cordial to our fears, a balm to our 
wounded spirit, a charmer when the drear win- 
ter of life shook our whitened locks with dismay. 
Ah, truly, God is love. 

And may you, dear reader, stranger to the 
writer though you may ever be on the shores 
of time ; may you share that love and secure 
that passport over the billows of death, and reach 
that celestial metropolis, pass through the gates 
of the New Jerusalem, and behold the myriad 
faces there who bear the image of God, and may 
I be one of the number ! 



CONCLUSION. 



It has long been a question of more than ordi- 
nary perplexity to solve the relations that exist 
in man, when we consider the fact of his justifi- 
cation and sanctification. 



384 MYSTIC NUMBERS 

Q. How can one under condemnation of death 
be justified ? 

A. There can be no justification of the fallen 
senses, consequently this act of grace does not 
apply to them, but as they must die, and cease to 
be, it matters but little ; for justification relates 
solely and positively to the attributes. To these 
God applies his own, and in that inosculation, 
by which his Spirit intercommunicates with ours, 
we are justified ; but this justification is alone in 
and through the Spirit's application of the arche- 
typal blood of the' eternal Christ to the immortal 
soul through the attributes. These, permeating 
the soul as the senses do the body, convey 
to its entire spiritual organism the efficacy of 
the atonement, and liberate it from the law of 
sin and death. Hence, " if any man is in Christ 
Jesus, he is a new creature; old things are 
passed away, and, behold, all things are become 
new." 

Our attributes, then, coalesce with his, and as 
he liveth so shall we live, and as he hath become 
the end of the law to every one that believeth, 
so the law given to restrain our fallen senses 
ends in Christ, who has fulfilled the law and 
made it honorable. 

Q. But does not sanctification imply the same 
thing as does justification? 

A. Not the same, for sanctification is a pro- 
gressive, conquering work, and is designed to 
enable us to lay up our treasure in heaven by 



U 



OF THE WORD. 385 

"working out our own salvation" in Christ, 
though, it often appears to us, through "fear and 
trembling." Its operation, as we have shown, 
is by the application of the single attribute of 
God's love, sealing itself to ours. Sealed by the 
Spirit. Now, if all the divine attributes should 
unite with ours by positive contact, Ave should 
be infallible, which illy comports with probation 
or stewardship. 

The Apostles received this gift on the day of 
Pentecost, which inspired them to preach in all 
languages without study ; but this flood of light 
and knowledge could not remain ; as the grand 
object of Christian warfare must cease to exist 
if the fallen senses were rendered totally inoper- 
ative ; hence even this gift, or the union of all 
the attributes of their nature, with the Seven 
Spirits of God, could not be a permanent 
and ever-abiding monitor, because this must 
forestal progressive sanctification. Hence, 
though highly endowed, the Apostles were not 
infallible after this baptismal glory had passed 
away. 

Our attributes can not regenerate the senses, 
they can control them when in communion with 
the Spirit, and are also largely aided by relig- 
ious education, but at best they are frail and 
must die. 

Q. What, then, is sanctification ? 

A. The term sanctification is used in Script- 
ure to denote the setting apart of certain things 
25 



386 MYSTIC NUMBERS 

for holy purposes, and also that of cleansing or 
making Jioly.^ 

" For their sakes I sanctify (set apart) myself, 
that they also might be sanctified (made pure) 
through the truth." — John xvii : 19. 

The truth of God, treasured up in the attri- 
butes, must, in a measure, overcome the frailty 
of the senses, and the more we live in the love 
of God the more will that love be shed abroad 
in our hearts. 

So, then, sanctification is the putting out at 
usury of the one, five, or ten talents ; and its 
progressive success over our fallen senses, the 
crown of glory and honor that the saints inherit, 
Avhen Christ declares, "Well done, good and 
faithful servant ; I will make thee ruler over 
ten cities ; enter thou into the joy of thy Lord." 

Justification clears the property of all debt, 
but sanctification improves it and beautifies it ; 
justification "pays all the debt I owe," while 
sanctification makes us co-workers in the great 
plan of redemption ; justification is the end of 
the law so far as our release is concerned, but 
sanctification honors the law already satisfied. 
Thus the plan of salvation is most beautifully 
adjusted to the happy progress of the soul in all 
its pilgrimage, rendering labor for God remu- 
nerative an hundred fold, both in this life and 
in that which is to come. 

It is a cheering thought to those who believe 
in the Seven Spirits of God, to observe how they 



OF THE WOED. 387 

are mirrored in, and photographed upon, every 
thing wc behold ; as though Deity designed that 
mortals should search out and learn what the 
seven thunders uttered. "Seal up those things 
the seven thunders uttered, and write them not." 

Here we see it in the seven conditions of this 
mortal body — embryo, infancy, childhood, youth, 
manhood, old age, the grave. 

Yonder w T e see it in the seven prismatic colors 
of light; there in the seven tones of music; now 
again in the seven senses of man, and still 
nobler in the seven attributes of progressive 
life. 

It reveals itself in the seven heads of the old 
red dragon, in the seven golden candlesticks, 
seen by the Revelator, as well as the " Seven 
Spirits of God." 

It divides our years into fifty-two equal parts, 
and our weeks into seven. It enters our organ- 
ism in the seven mystic properties of the air we 
breathe, and opens up its wonders in the seven 
primitive elements. It has photographed itself 
in the two eyes, two ears, two nostrils, and one 
mouth of the human head, and measures off its 
years by sevens. The clouds, even, are known 
by this rendering, and the forms assumed by 
the watery element inhere indeed in this sep- 
tenary number. 

But of the length, and breadth, and height 
embraced in this number, who can tell ? By it 
we obtain the indistinct outline of God's marvel- 



388 MYSTIC NUMBERS 

ous works, but " who, by searching, can find out 
God?" 

If we take our seven attributes, which are the 
seven senses to our immortal soul, and analogi- 
cally associate them with the seven human senses, 
we can learn more of the nature of spiritual 
things than by any other method. Take light 
as an attribute and seeing as. a sense, and from 
the latter draw out the powers of the former, 
and the investigation will amply reward us. 
The eye to us is a moral power from some 
cause; he, says the Saviour, "that looketh on a 
woman to lust after her hath already committed 
adultery with her in his heart." Then some 
power unites with our eyes that does not occupy 
the vision of the animal, that makes such a con- 
dition of our vision sinful. What is it, if it is 
not the attribute, light ; given us of God, a.nd con- 
nected with our senses and under direct respon- 
sibility to him ? 

Civil law can take no cognizance of such an act ; 
in fact, to all civil jurisprudence there is no law 
violated by the above condition. Still our moral 
natures echo the sentence that thinking wrong 
is wrong, and the light that is in us tells us that 
the Saviour understood anthropology. 

Light, then, to the eye of man, is different 
from any light that can fall upon the eye of the 
beast, hence we are forced to the conclusion that 
the attribute, light, fashioned the created light 
to the eye of the beast, but did not breathe his 



OF THE WORD. 389 

nature into the beast, hence the beast has no 
moral light; but man, inheriting this attribute, 
becomes morally identified with the light celes- 
tial, and his actions are amenable to that law. 

It may be objected, that God's attributes could 
not create, govern, and control substances ; but 
this objection can have nothing tangible, since 
our Saviour stilled the billowed sea by his com- 
mand, and by the same voice raised to vitality 
the lifeless body of Lazarus. JS T ow, there was 
surely something in His power of language that 
we do not possess, and to give to the foaming 
sea the sense of language and power to obey the 
Son of God would involve greater credulity than 
to suppose that the attributes of God that made 
the air, the sea, held those properties in their 
present created arrangement, and that the Son 
of God, through them, stilled the tempest, raised 
the dead, and made the blind to see. We are 
not in the possession of those powers that 
fashioned all things, but the great Redeemer 
held this relation to them, hence he commanded 
the fig-tree to die, and it died ; he commanded 
the water to become wine, and it obeved his 
voice. 

Every attribute of Deity has a representative 
in man, for he is created after his image and 
must bear a relation to him. 

There is something in us analogous to holi- 
ness, and as the human sense is the only out- 
ward channel to the attributes, some sense in 



390 MYSTIC NUMBERS 

us accords to this attribute as light does to vis- 
ion. Then we ask, What is it? We say God 
has declared that he smells; then there is some 
attribute that unites with and governs this sense, 
and we have supposed it to have been holiness. 

Holiness is simply a condition brought about 
by a perfection of moral life. 

Smelling is also a condition of the sense. Now, 
if God smells the sweet odors of a holy assem- 
blage, whose devotional songs and praises make 
his house vocal, is it not, indeed, holiness in 
himself that accepts this incense ? and may it not 
accord to the sense of smell in us, whereby we 
are charmed by delicious odors? Thus we have 
rendered the connection, and have only to re- 
mark that the attribute, whatever it may be, that 
accords to this sense, will fill the soul with rap- 
ture when we see and enjoy the fragrance of the 
ambrosial trees of paradise. We can not believe 
that we are to be men here with seven senses, 
and in heaven have no faculty to correspond 
with faculties not only essential but universal. 
All -of us inherit the olfactory sense. 

Then, again, taste is a sense we all inherit, 
and must have an analogy in some one of the 
attributes. 

We have associated with this sense the attri- 
bute, justice, because a just and holy law eman- 
ated from God in reference to this sense, and, as 
the attribute, justice, is united with and con- 
trols this sense, God could impose a law of 



OF THE WORD. 391 

restraint upon that sense and declare to our first 
parents, "Thou shalt not eat of it." 

Thus to man only taste had a moral condi- 
tion, and this condition existed because the 
attribute, justice, had power over and controlled 
the sense. 

Hence justice we have associated as connect- 
ing with the sense of taste, and will to the soul 
become analogous to that human sense, and for- 
ever abide in undying life. 

The sense of hearing, we believe, to inhere 
in some attribute which controls it, and is 
analogous to it, and makes it a moral power, 
and to this sense we have given the attribute, 
mercy. 

It is so natural in figurative language to speak 
of the "ear of mercy," that no great difficulty 
will be experienced in the association. Mercy 
is an attribute that is always on the alert, and 
seems so divine in its mission that we shudder 
to think of a monster destitute of this faculty. 
But if we hear the innocent cry of distress and 
"shut up our bowels of compassion," why is it 
that the ear is guilty of a moral wrong? We 
answer, because the attribute, mercy, to the im- 
mortal form, occupies the same relation as does 
the sense of hearing to the human, and they 
being united, the ear is morally responsible. 
Hence, to the ear of one whose attributes are 
harmonized by the Spirit, profanity is painful, 
and he hastes from profane lips as from the 



392 MYSTIC NUMBERS 

poisonous adder. Mercy, then, inosculating with 
the sense of hearing, gives us power to hear the 
messages of mercy, and appropriate the prom- 
ises to us through mercy given, and stand com- 
plete in the mercy of God. We are, therefore, 
commanded to "take heed how we hear," for 
this sense becomes responsible to God through 
the attribute, with which it can readily anasto- 
mose. Thus, when we are filled with the sense 
of God's mercy, our attribute delights in corre- 
sponding acts of philanthropy and magnanimity. 

We have also proven man to possess the 
sense of judging — the judgment sense. If this 
is pedantry, we trust some other writer will 
give this power a better name. This power we 
believe to be the amazing center of all the 
senses, controlling, defending, and directing 
them in all the various uses to which the Crea- 
tor intended. 

That this sense should have an attribute cor- 
responding to it that held equal synarchy over 
the attributes seems self-evident, and as love 
controls and gives force and vitality to all the 
others, it would seem analogous to this sense. 
If this sense finds its nerve center in the heart, 
love must also find its spiritual nerve center in 
the heart. 

This, then, makes the will-power of the senses 
subservient to the love-power of the attributes ; 
hence believing comes from the love center of the 
heart of the child of God, while unbelief and all 



OF THE WORD. 393 

the chain of sensuous evils spring also from the 
heart unrenewed. 

This accounts for the idea of a " new heart," a 
"pure heart," to those who accept the inoscula- 
tion by faith of the attribute of God's love, as 
well as an idea of the "deceitful heart," the 
"carnal heart," the "unbelieving heart," so 
often adverted to in the book of inspiration. 

Hence the judgment sense is morally respon- 
sible, from the fact that the attribute, love, has 
power to control it, and when thus controlled, 
man is exalted to excellence and honor. 

Feeling is another of the seven senses, and is, 
indeed, morally related to objects, for we are 
forbidden to cherish the feeling of covetousness. 
Now this sense is as universal in the system as 
is life itself, and with which attribute it natu- 
rally unites. 

To understand life, to be a mere existence, is 
but a shadow compared with the substance, but 
a garment compared to a living man. Life as 
an attribute pervades the life-power of the 
human organism, and teaches it the grand ob- 
ject of its being. 

The life attribute of man thrills the sense of 
feeling with conceptions of the great first cause 
and of celestial associations, and often excites to 
the height of ecstasy in view even of approach- 
ing dissolution, and then on in the triumph of 
unending life and glory. The unrenewed man 
at times has feelings of sadness and of uncer- 



394 MYSTIC NUMBERS 

tainty in reference to his inner life, and solilo- 
quizes in a half prayer or sigh for the fruition 
of eternal life, but the Christian has a title to 
life eternal, and when it finds vent at all it finds 
it through the sense of feeling. 

We thence learn that the sense of feeling- 
unites with the attribute, life, and that life gives 
moral character to feeling, as seen in the deca- 
logue, restraining the feelings from adoration to 
idols, or even making them to deceive the feel- 
ings of others. This sense is adverted to in a 
spiritual relation, and must coalesce or unite 
with the attribute life, to give it a moral type 
or a moral responsibility. 

Language is a sense of untold value to man, 
for he alone has this sense. No idea of a writ- 
ten language is communicable to beasts. Labor 
is as much spent in vain in trying to learn a 
dog, or a cat, or any other domestic animal, to 
talk as it would be to try to teach the foot to 
see. 

The language sense' is morally responsible, 
and therefore must coalesce with some attribute. 
Truth is the seventh and only attribute that we 
have not mentioned, and language is the sev- 
enth sense. If truth, then, unites with the 
language sense, then it would be consistent for 
God to command that "thou shalt not swear," 
"lie," "blaspheme." That this sense has a 
moral identity, the associations of every-day life 
abundantly prove. Then is it not natural to 



OF THE WORD. 395 ' 

suppose the soul to have a sense, an attribute 
corresponding to this faculty ? Derived of God, 
the moral nerve center of the soul accords to 
the supreme lawgiver the attribute truth, and 
applies this alone to the language sense, and 
this power is exerted to so control the fallen 
sense as not to "sin with our lips," which is the 
condemnation of a false tongue. 

Then, when this moral power gains supremacy 
over the language sense, and man is a truth- 
telling and a truth-loving being, he ranks with 
angels ; nay, higher, he is one of the royalty of 
the King immortal. ' 

Here, then, we can discover the whole phe- 
nomena of the moral responsibility of the seven 
senses, and how man is held responsible to God. 

If we possess these seven attributes from 
God, and they have become disunited, and in 
this condition we can not wield them or combine 
them in the worship of God, and if securing a 
perfect release from the condemnation of death, 
is through the Seven Spirits of God and these in- 
tercessors, more willing to unite with our attri- 
butes and lead them, and guide them from 
things earthly to realms of glory ; we say, if they 
are more willing to help us than we are willing 
to help our dependent little ones, how sublime 
the nature of Deity ! how grand and majestic the 
plan of redemption ! Nor is this offer of the 
Spirit contingent upon the possession of worldly 
honors, wealth or beauty; it is "let him that is 



396 MYSTIC NUMBEES 

athirst come, and take of the waters of life 
freely." 

The rich, the poor, the lettered, the unlettered, 
the great, the small, all are invited to accept of 
these intercessors and become the children of 
God. 

Then these attributes of God clothe up the 
soul in all the purity of heaven, and teach us 
the accomplishments of all the society of sancti- 
fied Spirits. What a joy to come to our Father's 
house, to those mansions of transcendent light, 
perfectly educated by the Seven Spirits of God 
for the triumphant welcome. 

What a meeting, when the Church of the second- 
born greet in the realms of cloudless glory the 
Church of the "firstrborn." Heaven has long- 
been filled with these trophies of sinless hu- 
manity translated through the riches of free 
grace to the heavenly inheritance ; and long- 
have they been preparing the mansion our 
Saviour mentioned, for the "Church in the wil- 
derness," and often, looking at the dial -plate of 
God's purposes, have inquired : How long ? 
Now, upon "the sea of glass, mingled with fire," 
they wave the conqueror's palm and hail the 
blood-washed throng as they near the portals of 
glory with rapture and unbounded delight. 

Music, in unison with the attributes that 
have left their identity in the harmonies of 
sound ; music of sweeter tone, and of a more cap- 
tivating power than ever cheered the saints in 



OF THE WORD. 397 

this commingled atmosphere, will echo through 
heaven when the first-born Church shout, " Be 
opened, ye everlasting doors, and let the King 
of glory come in." 

What harmony in us, in him ; with saints, 
with angels, all in harmony with the Seven 
Spirits of God and clothed with the deified 
human robe of " mortality swallowed up of life." 
" grave, where is thy victory ? death, where 
is thy sting? " 

The great question is, Are these seven attri- 
butes the laborers of the six days of Creation, 
and the seventh of rest ? 

Are these identical with the Seven Spirits of 
God, and are they intercessors for us, and can 
we grieve the Holy Spirit ? 

If this be true, that God's Spirit cares for 
us and is at labor for us, then it may also 
be true that through the same Spirit we may 
reach the "beatific shores of infinite glory, the 
Elysian fields of immortal delight. 

We read that "the first man, Adam, was 
made a living soul ; the last Adam a quickening 
spirit." (1 Cor. xv : 45.) Then it is obvious 
that there was developed in our great Redeemer 
an outer and inner nature, the one subservient 
to the other, and by the latter "he quickeneth 
whomsoever he will." This quickening power 
united with humanity and "swallowed it up," or 
changed it into life. 

Then to us this second Adam became the end 



398 MYSTIC NUMBERS 

of the law through the anointing of the Spirit. 
That is, his death made not only our human 
.body susceptible to the resurrection, but it liber- 
ated the flesh of every believer from the stain 
of sin through the fallen senses, for he laid 
down his pure senses in the offering for sin, and 
this is all death could demand. Then, if we are 
in Christ we are dead to the law, for we are 
"not judged by the law of a carnal command- 
ment, but by the power of an endless life." 

The human body he blessed, the contamina- 
ting power of the senses he abolished. 

The second Adam restored man to a spiritual 
trinity, which, without the plan of salvation, he 
never could have attained. When the human 
senses of Jesus saw His seven attributes retir- 
ing from them, and the full cup of sorrow 
overwhelming them in the agonies of death, 
they cried, "Eloi, ffloi, Lama sabaclithani" to 
the attributes. 

This was his great sacrifice for us, and opened 
up the way, that our human comprehension 
might behold his exalted mission ; but had not 
the Seven Spirits of God thereby become our 
intercessors, and, like a halo of glory surrounded 
us, reproving, inviting, and demanding our 
attention, we had still refused the man Christ 
Jesus. 

Then, when we look back in the untold eter- 
nity of his purposes and witness his archetypal 
sacrifice for our spiritual nature, and at the ap- 



OF THE WORD. 399 

pointed cycle of time, his human sacrifice; and 
contemplate the rapture and glory of that innu- 
merable " Church of the first-born, whose names 
are written in heaven," not on earth, not in 
sacrifice, in toil and in pain, but in heaven, and 
that for us they make ready a mansion and will 
greet us in glory, as those who have tarried at 
home greet the victorious warrior returning 
from the field of battle ; and hence delight to own 
us as the blood-washed royalty of him whose 
regal power transcended the powers of darkness 
on the battle-field of Judea. Yea, twice washed 
and thrice welcome. Washed in the archetypal 
and human fountain opened for sin and unclean- 
ness. What a joy to meet them, and him, and 
all the dual host of angels who forever await his 
orders, and will be the exalted servants of the 
Church of the Most High God. 

And will this New Jerusalem descend from 
the arcana of incandescent light? and will this 
sanctified host meet us midway as we arise from 
the slumbers of the grave ? And shall we 
thence be ever with the Lord ? 

Surely the promises are yea and amen. 

Then we shall be like him, "for we shall see 
him as he is." No more tempest-tossed on the 
billows of adversity, no longer tempted by the 
fallen senses, no more to mourn over the losses 
and crosses of life, but to sing the triumphs of 
redemption. Lost in the first Adam, saved in 
the second ; slain by the first, but made alive 



400 



MYSTIC NUMBERS OF THE WORD. 



throughout tho ages of eternity by the second. 
Then to the eternal Father be praises, and 
honor, and triumph, throughout eternity, and to 
the eternal Word, who offered up himself to 
honor the law, and to the Seven Spirits of God, 
the Holy Spirit, who shielded our attributes 
from the tempter's power, to the triune God, be 
glory, and power, and dominion forever and 
ever ! Amen. 




Iff 



